Life By Judge Rutherford

Comfort Ye My People

Page 13

II

LIFE

The

infallible proof from

the Word of the Creator

that he has provided the

way for man to enjoy ever-

lastinglifeupon earth, and

that the earth is to be

transformed into a

paradise.

By J. R Rutherford

Author of

The Harp of Qod Reconciliation

Qovemmcnt DeEivcronce

Creadon Hell

and other booUs

1,000,000 Edition

PuUishere

International Bible Students Aasociatioii

Watch Tower Bible and Tract Society

BrooUyo, New York, U.S.A.

London, Tmanto, Sydney. Cape Town. Beme, Msgdcburs,
and in otKei countriei

To

JEHOVAH GOD

The Qradom Qiver of Life Everlasting
This Book Is Dedicated

**The gift of Qod is eternal life,

through Jesus Christ our Lord."

' Copyrighted 1929 ty
J. F. Rutherford

Made in U.S. A.

FOREWORD

"C^OR centuries man lias searched for the
-L fotmtain. of eternal yoiitli that he might
for ever enjoy health, peace, and endless liappi-
ness. That great secret has ever heen with Je-
hovah God. His time has come to reveal it to
man, and to open to the vision of all who de-
sire to know, the way to everlasting life on
earth. Jesus said: "This is life eternal, that
they might toio'^v thee the only true God, and
Jesus Christ, whom thon hast sent." This
proves that knowledge of the way of life is
necessary. This book is written to enable men
to obtain that priceless knowledge. The great
secret treasure of the truth is in the Word of
God, and the student must find it there. The
pages that follow will enable the reader to
locate it.

Job is an outstanding character of the Bi-
ble. The book bearing his name has long been
a mystery, to be miderstood only in God's time.
Herein the prophetic words of the Book of Job
are placed alongside of the facts which are
known to exist, and the student is thereby en-
abled to see the meaning of that book.

If mankind can be restored to perfection of
body and mind, and live for ever on earth in
prosperity, health, peace and happiness, then
all the difficulties that beset the world will be
solved. Such are the blessings that God is now

IT

8

rOREWORD

opening to man. Life by redemption and rosti-
tution is God's way, and therefore the only way,
for man to live for ever. Every man must be
brought to the knowledge of that fact. Parents
owe it to themselves and to their children to
obtain that knowledge. It is within the reach
of all.

The AxriEOK

1!

V

PUBLISHER'S PREFACE

THIS book is not propaganda. It is no
part of a propaganda scheme. Its pag-
es contain facts of vital importance for the
education of the people. The reader is not
asked nor expected to join anything. He
is not asked for nor expected to contribute
money. The facts are laid before him to
enable him to see God's way, and therefore
the only way, for man to obtain life ever-
lasting on the earth.

Jehovah God made this earth for man,
and made man for the earth. He alone can
and will give man everlasting life on earth.
This book brings to the attention of the
reader God's gracious provision for man.
The proof set forth herein shows that God's
due time has come for man to understand
and know the way to life.

This is not a religious book. It tears the
mask from hypocrisy, tradition and for-
malism, and sets before man the truth.
Wlien you read, it you will be able to under-
stand it, and you will be glad. With full
confidence that it will lift great burdens
from the oppressed and bring joy to the
sad, it is sent forth.

Thb Publisher

\

'•I ,

LIFE

CI-IAPTEE I

RESTITUTION

SOLOMON Isaacson had eighty years of life's
journey behind him. He had traveled a
stormy pathway. His body was bent from years
of toil and suffering. His hair was as white as
the driven snow. His long flowing beard some-
what concealed his sunken chest. The old man
was seated on the front porch of his humble
home, reading from a well-thumbed copy of the
Hebrew Scriptures. Occasionally he would
speak to his faithful wife Eebecea of some text
relating to their ancient fathers. At one time
Isaacson and his good wife had made a long
journey to the holy city, and there with others
of their people mingled their tears before the
wailing wall built of stones which it is supposed
that Solomon the Wise caused to be quarried.
Like others of their race, these two had a desire
and held some hop^ that the time would como
when their people might again possess the land
of j)romise.

The front gate to the yard of this humble
home stood ajar. The gravel patliway leading
to the house was flanked on either side by sAveet-
sccntcd flowers that bloom early in June. The
dewdrops of the morning still lingered on the

13

14 LIFE

petals of tlie roseSj and the humming-Hrds flit-
ted about gathering the nectar from the blos-
soms of the honcysuclde; the song birds, perched
on the evergreen trees that grew in the yard,
warbled their hapj^y morning songs. The scene
was simple, but pleasant and inviting. A young
man walldng that way quickly took in the situa-
tion, entered the gate and walked briskly to the
house, greeting the old man, as he approached,
with a broad smile and a cheerful "G-ood morn-
ing". The old man returned the greeting, but
with sadness in his eye and pathos in his voice,

"Heading the good Book, I see," said the
youi:g man. "I hope you find much joy in so
doing on this beautiful June morning."

"Joy!" responded the old man. "Ko, sadness
rather. I have just been reading from the Nine-
tieth Psalm to my good wife Rebecca. These
words were written long ago by Moses. They
were sung by him as a prayer unto Jehovali,
and their sound is that of a tlirge. I remarked
to Ecbecea how well did Moses describe our
condition. Young man, you are now in the vigor
of youth, but some day you will grow old and
you AvUl look like you now sec me. Toung men
should bo instructed in the Scriptures. Let me
read to you these words of wisdom from Moses
that you may have them in mind in days to
come. Concerning men Moses wrote: 'In the
morning they are like grass which groweth up.
In the morning it flourisheth, and groweth up ;
in the evening it is cut down, and withereth.

EESTITUTION

15

I

For we are consumed by thine anger, and by
thy wrath are we troubled. Thou hast set our
iniquities before thee, our secret sins in the
light of thy countenance. For all our days are
passed away in thy wrath ; we spend our years
as a tale that is told. The days of our years
are threescore years and ten; and if by rea.son
of strength they be fourscore years, yet is their
strength labour and sorrow; for it is soon cut
off, and we fly away.' "— Ps. 90:5-10.

"But," said the young man, "please read also
ver.se three, and then verses twelve to seventeen,
of that same prayer of Moses, and find some con-
solation and hope therein. May I read them to
you? 'Thou turncst man to destruction; and
eayest, Eeturn, ye children of men. So teach
us to nmnber our days, that we may apply oiir
hearts unto Mdsdom. Return, O Lord, hov; long?
and let it repent tliec concerning thy servants.
O satisfy us early with thy mercy ; that we may
rejoice and be glad all our days. Malce us glad
aeeording to the days wherein thou hast afflicted
us, and the years wherein we have seen evil. Let
thy work appear unto thy servants, and thy
glory unto their children. And let the beauty
of the Lord our God bo upon us ; and establish
thou the work of our hands upon us; yea, the
work of our hands establish thou it.' "

"Young man, seeing that you are a Gentile
and of tender years, by what means do you un-
derstandingly consider the word of the ancient
Moses?"

16 LIFE

"From tlie door-plate I perceive that you are
Mr. Solomon Isaacson. Please, Mr. Isaacson,
do not thinic it rude for one of my youth to
sj^eak to you whose head is hoary and whose
years have brought you wisdom. I assure you
that I speak not my own learning and wisdom,
but I repeat only the words of him in whom is
all wisdom. Jehovah is the God of your fathers.
He is the God of Abraham, Isaac, Jacob, Moses,
David, and Solomon the Wise. In the words
which you have Just read is expressed the wis-
dom of Almighty God. You will recall that
David said: 'The spirit of the Lord spake by
me, and his word was in my tongue.-' (2 Sam.
23: 2) By the same power did Moses speak and
write the words which you have just read. The
BX^irit of the Lord God is his piower invisible
to human eyes. He exercises that power over
men at will, and causes men to write as God
wills they should write. That is what I under-
stand David to mean when he said that the
spirit of the Lord was upon him. Without
doubt Moses, at the dictation of Jehovah God,
gave utterance to the prophecy of God's purpose
concerning man. The due time must come when
that prophecy must be fulfilled and when man
shall understand its meaning. Othermse there
would be no occasion to record such a prophecy.
The facts seem to prove conelnsively that God's
due time has now come for the prophecy to be
fulfilled and for men to understand that and
other like prophecies, and the proper under-

KBSTITUTION

17

standing thereof must bring joy to man. For
this reason I expi'essed the hoj>e that you are
receiving joy from reading the Scriptures.

"If God would use Moses and David to write
down the prophecies, it is reasonable to eon-
elude also that he would use other men to record
facts which have actually come to pass, and
which mark the fulfilment of those prophecies.
In neither instance is the prophecy or the record
of its fulfilment the expression of man's wis-
dom. By prophecy God has foretold what in
his due time shall come to pass concerning man.
When events do come to pass, and those events
or facts exactly fit the condition described in
the prophecy, then we are entirely justified in
concluding that w^e have come to the time of
the fulfilment of the prophecy. The fact that
the Hebrew people were so long the exclusive
custodians of the Scriptures, and the further
fact that they and the Gentiles have read the
Scriptures with much interest and profit, is
proof that God intends men to have consolation
by reading them.

"The Psalm Vvdiich you have just read is a
prophecy. Therein Moses has stated, in sub-
stance, that God tui'ns man into death and then
says to man : 'Return, ye children of men.'
Ileturn/ whence and to what? we may prop-
erly ask. It was life that man had and lost,
and the return mentioned must be the re-
turn from death to have life restored to man.
Then the prayer of Moses is, that God would re-

ig LIFE

pent or cliange his course of action concerning
man. That could mean only that Grod "would
bring man out of death and lead him in the way
of life everlasting. All these centuries man has
been going into death. From this statement of
Moses we must conclude that God will return
man from that condition. That such is the hope
expressed is shown by the words of Moses in
verses fourteen and fifteen : '0 satisfy us early
with thy mercy; that we may rejoice and be
glad all our days. Make us glad according to
the days wherein thou hast alllicted us, and the
years wherein we have seen evil.'

"The 'mercy' of God, when duly exercised,
would mean that the 'wrath' of suffering and
death would cease, life be given, and that thence-
forth man would rejoice and be glad for ever-
more. From the words of Moses, namely, 'Let
thy work appear unto thy servants, and thy
glory unto their children,' it must be understood
that the work of God will lift man out of death
and restore him to life, and that would bring
joy unto his faithful servants and gloiy to their
children.

"If you were now assured that you would
cease from your suffering ; that you would be re-
stored to the days of your youth; and that your
flesh would become fresher than a child's, you
would greatly rejoice, I am sure. I perceive
that you are a believer that the Scriptures, as
recorded, constitute the truth, which is the
Word of God. May I remind you that Job wrote

RESTITUTION

19

ii

these words : 'His flesh shall be fresher than a
child's : he shall return to the days of his youth :
he shall pray unto God, and he will be favoux*-
able unto him; and lie shall see his face with
joy: for he will render unto man his righteous-
ness.' (Job 33: 25, 26) Surely Job also spoke a
prophecy at the dictation of Jehovah. Undoubt-
edly it was for that very hapi>y condition that
Moses prayed as the record of the Psalm, which
you have just read, shows.

"I perceive that you believe that the Scrip-
tures are the true Word which comes from Je-
hovah God through his prophets. The fact thnt
you have tlixunbed over that Bible so much is
proof that you do so believe. Just as certainly
as God caused Moses and Job to write concern-
ing his purpose of returning man from death
and giving him the blessings of youth, health
and life, just that certainly God will perform
that great work. You will recall that G od caused
another of his holy prophets to record his pur-
poses in these words; 'So shall my word be
that gocth forth out of my mouth: it shafl not
return unto me void ; but it shall accomplish that
which I please, and it shall prosper in the thing
whereto I sent it.' 1 have spoken it, I will also
bring it to pass; I have purposed it, I will also
do it.'— Isa. 55:11; 46:11.

"I also beg to remind you that God caused
his holy prophet Daniel to make a record that
the time would come when there would be a
great increase of knowledge amongst men, and

20 LIFE

that then those who diligently and honestly seek
to understand the truth will understand it. To
enable man to determine, from things that ap-
pear to him daily, the time of the fulfilment of
tliat prophecy, God further caused Daniel to
say that then there would be a great running
to and fro as well as increase of knowledge.
(Dan. 12: 4, 10) That we are now living in that
very tiine is certain. It is hardly necessary for
me to mention to you the fact, because you know
tliat the means of rapid transit today were never
dreamed of even in the days of your early
youth. Surely the men who operate these ma-
chines of rapid transit, and who make them,
were never as wise as Solomon. Wliy, then, did
not Solomon, or some men living at the same
time, have in operation these wonderful means
of rapid travel! The only answer is, that it was
not then God's due time. The due time has now
come, and these things speak to us ; and so the
time has now come for the fulfilment of truth
and for those who see and understand to rejoice.
Books are now i^ublished setting forth the facts
as they are coming to pass, and by applying
these facts to the prophecies, it is thereby prov-
en that the due time has come to understand
the Scriptures. Such is the source of my knowl-
edge concerning which you have inquired. My
joy is great because I am pemiitted not only to
understand these marvelous truths but also to
carry them to others, and thereby enable sad
hearts to be made glad. It is a real joy for the

KESTITUTION

M

I

people to learn that Jehovah is the great God
of justice and love, and that fJl blessings pro-
ceed from him. If the human race is to be lifted
out of suffering and death and to return to
life and happiness, that is the best news that
could be brought to man.

"Restitution means to restore that which was
once possessed and for good reason was lost.
Only the one who gave, and who took away that
which was jjossesscd, can again restore it. Job,
writing under inspiration from God, said : 'The
Lord gave, and the Lord hath taken away;
blessed be the name of the Lord.' (Job 1:21)
In his own due time and good way God mil
give man the full opportunity for restitution
blessings. Moses wrote the words : 'From ever-
lasting to everlasting, thou art God. Thou turn-
est man to destruction ; and sayest, Return, ye
children of men.' Undoubtedly the meaning of
those words is that for a good reason God sent
man into death, and that in due time he will
bring man back from death. To 'return' means
that man will come back to his former estate.
This must be the divine rule, because the Scrip-
tures so announce it. The fact that such is the
divine rule means that in due time it will apply
to all men, because God is no respecter of
persons.

"Restitution is the great boon for humanity.
It must include those who are dead and those
who are in a dying condition. Look at those
beautiful flowers blooming in your front yard.

22 LIFE

A few months ago the winter season was on,
and even the bushes appeared to be dead. Then
the spring time came and they revived, put
forth their leaves, and the flowers bloomed.
That aptly illustrates the condition of hmnan-
kind. There has been a long dark and dreary
time of winter during which billions of hmnan
beings have died, and other billions are on the
way to death. The winter season of death is
ending. The sprmg time of God's plan is at
hand, and the time is therefore here for the
people to awake to the blessings which God has
in store for them. Both Jews and Gentiles mnst
now rejoice that Jehovah is the only true God,
and that from him life must proceed. He is the
great Life-giver. How arc men to be guided in
the right way? God's prophet wrote: 'Thy word
is a lamp unto my feet, and a light unto my
path.' (Ps. 119 : 105) That means, then, that man
must read understandingly the Word of God,
and follow as he drrects.

"It seems quite clear that God did not intend
His Word to be understood imtil his due time,
and that, as Daniel stated, when the due time
comes, it is the wise who understand. (Dan.
12 : 10) A wise man is he who honestly and
earnestly searches for the truth in God's Word,
and then fashions his course of action accord-
ingly. His knowledge must come from the Scrip-
tures and the physical facts in fulfilment there-
of; and then if he is wise he will order his
course in that way. Is not that according to

RESTITUTION

gs

the rule that Moses announc-ed in his prayer?
'So teach us to number our days, that we may
apply our hearts unto wisdom.' (Ps. 90 : 12)
Wlien the due time arrives, those who would
understand must study God's Word and use all
the helps that the Lord God has provided for
them to understand. In this connection note the
words of the prophet of Jehovah :

"'Give ear, O my people, to my law: incline
your ears to the words of my mouth. I will open
my mouth in a parable: I will utter dark say-
ings of old: which we have heard and known,
and our fathers have told us. We -mil not hide
them from their children, shewing to the gener-
ation to come tlie praises of the Lord, and his
strength, and his wonderful works that he hath
done. For he established a testimony in Jacob,
and appointed a law in Israel, which he com-
manded our fathers, that they should make
them known to their children: that the genera-
tion to come might know them, even the children
which should be born, who should arise and de-
clare them to their children; that they might
set their hope in God, and not forget the works
of God, hut keep his conunandments,' — Ps. 78 : 1-7.

"God having expressed his pui-pose to permit
man to understand his prophecy at some time,
and seeing from the facts tliat we have come to
the time of understanding, should we not ex-
pect God to further provide other means to
gather the Icnowledge contained in his Word?
In these days of understanding, books have been

24 LIFE

written or compiled, bringing together the
Scriptural texts that apply to certain funda-
mental truths. These texts, viewed in the light
of facts that we see before ns, enable man to
see some of the wonderful provisions God has
made for man's blessing. We know that no man
has ever yet brought forth a remedy for the
unhappy conditions that men have experienced.
God has the complete remedy. God's remedy
for tlie peoples of earth is to lift them out of
death and restore them to health and strength
and life. These facts are set forth in books
published at this time which enable men to take
their Bibles and read them in an understanding
manner. It is my privilege to call your atten-
tion to some of these books. I have some of
them here that I would like to leave with you.
This is my method of preaching the gospel of
good news concerning God's plan for the resti-
tution blessings that are coming to all the na-
tions and peoples of the earth.

THE TEUTH

"All honest men desire to know the truth.
How may man knoAv what is the truth, and
whence it comes? There must be a Su^jreme
One, who is above all and from whom all good
things proceed. That one is Jehovah God, the
Creator of heaven and earth. (Isa. 42:5) He
is the Almighty God, and his power knows no
limitations. (Gen. 17:1-3; 35:11) He is 'the
Most High' above all others. (Ps. 91:1) Jeho-

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vah God is just, wise, and is the very expression
of love. 'He is the Rock, his work is perfect;
for all his ways are Judgment: a God of truth
and without iniquity, just and right is he.' (Deut.
32:4) He is thevaiora the soiirce of truth. His
Word is his expression of truth for man's bene-
fit. All the ways of Jehovah God are true and
right. (Ps. 33:4) Therefore to understand Ms
Word, recorded in the Scriptures, is to have
the truth. The truth is beautiful and harmonious
and, when understood, it yields sweet music
that makes glad the heart of man. King David
was an expert player on the harp. The name
David means 'beloved of God', and it is written
that David was a man after God's own heart.
(1 Sam. 13 : 14) Appropriately, therefore, God
likens his truth vmto a harp. The Bible indicates
that the harp, which is his truth, would be used
for a long while and then would be understood
and appreciated, and that its music would bring
joy to those who have hearing ears. He caused
to be recorded in his Word this beautiful state-
ment : 'Hear this, all ye people ; give ear, all ye
inhabitants of the world: both low and high,
rich and poor, together. My mouth shall speak
of wisdom ; and the meditation of my heart shall
be of understanding. I will incline mine ear to
a parable ; I will open my dark saying upon the
harp.'— Vs. 49 : 1-4.

"A parable is a cryptic or dark saying. The
Lord caused much of his Word to be written in
this manner, that its moaning might be eon-

26

s

cealed until his due time to reveal it. The enemy
Satan has also caused much misunderstanding
of the Word of God, by reason of slandering
the name of Jehovali. God foreknew and fore-
told that in his due time lie would restore to
his people the truth and would open their un-
derstanding tliat they might see and rejoice.
The first part of restitution work is to restore
to the peojile the truth which has so long been
hid. An illustration is found in the experiences
of Israel after being taken in captivity to Baby-
lon. The vessels of the temple were carried
away by the Babylonians. In due time Jehovah
used Cyrus the Persian to restore these vessels
to the temple or house of the Lord. Such ves-
sels were delivered to Sheshbazzar (Zerubba-
bel) to be replaced in the temple when it was
y rebuilt in Jerusalem. Likewise God has used
his anointed One to restore to his people the
understanding of his truth; and for this rea-
son the truth of the divine plan may now be un-
derstood and appreciated. The restoration of
the truth conclusively proves that restitution is
one of the unchangeable laws of Jehovah God.
Restihition is one of tlie great truths, once
plainly spoken, and long forgotten; and now
the time has come to understand, because it is
God's due time.

LAW

"The law of God is just and perfect. Uis
statutes, or rules of action, are always right.

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27

The understanding thereof, and obedience there-
to, always brings peace and joy, (Ps, 89:14;
19:7,8) The people of Israel were God's cho-
sen people and were used by him to foreshadow
his purposes concerning all mankind. The law
which he gave to the Israelites announced Ms
rules of action and foretold better things to
come. Restitution is one of the great parts of
God's plan definitely fised by his law. Restitu-
tion was required as a matter of justice. If a
man stole his neighbor's ox, he was compelled
to make restitution thereof. If such restitution
was impossible because the offending one had
no property, then the man himself must be sold
for his wi'ongi'ul act, and the price paid to the
one who had been wronged.

"If a man borrowed his neighbor's animal
and the animal died, the borrower was com-
pelled to make restitution. If the thief Idg found
brealung in, and be smitten so that he dieth,
there shall be no bloodguiltiness for him. If the
sun be risen u^jon him, there shall be bloodguilti-
ness for him; he shall make restitution: if he
have nothing, then he shall be sold for his theft.
And if a man borrow aught of his neighbor, and
it be hurt, or die, the owner thereof not being
with it, he shall surely malte restitution.* — Ex.
22 : 2, 3, 14, 11. V,

"Under the law which God gave, if a man
should carelessly or wilfully cause the destruc-
tion of his neighbor's property by fire, he was
compelled to make restitution therefor. *If fire

28 LIFE

break out, and catch in thorns, so that the stacks
of corn, or the standing corn, or the field, be
oonsnmed tlierewitli; ho that kindled the fire
shall surely make restitution.' — Ex. 22 : 6.

"Fnrthermore, it was provided by the law of
Qod which he gave to Israel, that if a man de-
ceive his neighbor and thereby obtain posses-
sion of his property, or take it f I'ora his neigh-
bor by violence ; or have found that which was
lost, and lie concerning the finding of same, in
order to hold possession of it for himself; in all
of these tlvings the man has simic:cl, and he must
make restitution. 'Then it shall be, because he
hath sinned, and is guilty, that he shall restore
that which he took violently away, or the thing
which he hath deceitfully gotten, or that which
was delivered him to keep, or the lost thing
which he found, or all that about which he hath
sworn falsely; he shall even restore it ui the
principal, and shall add the fifth part more
thereto, and give it unto him to whom it apper-
taineth, in the day of his trespass offering.'^
Lev. 6:4:, 5.

"As provided by the law of God which he gave
to Israel, if a man kill a beast belonging to an-
other, he must make restitution therefor. If he
injure his neighbor or kill a man, he must suffer
a like punishment. 'And he that killeth any man
shall surely be put to death. And he that killeth
a beast shall make it good ; beast for beast. And
if a man cause a blemish in his neighbour ; as he
hath done, so shall it be done to him; breach for

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29

breach, eye for eye, tooth for tooth; as he hath
caused a blemish in a man, so shall it be done
to him again. And he that killeth a beast, he
shall restore it; and he that killeth a man, he
shall be put to death. Ye shall have one manner
of law, as well for the stranger, as for one of
your own country : for I am the Lord your Grod.'
—Lev. 24:17-22,

"If a man lost his property by reason of pov-
erty, and another acquired that property, the
one acquiring title could hold that property only
until the time of the jubilee, and then restitu-
tion thereof must be made to the original owner
who lost his property. 'Then lot him count the
years of the sale thereof, and restore the over-
plus unto the man to whom he sold it, that he
may return unto his possession. But if he be
not able to restore it to him, then that which is
sold shall remain in the hand of him that hath
bought it until the year of jubilee; and in the
jubilee it shall go out, and he shall return imto
his possession.' — Lev. 25:27,28.

"The law of God is just ; therefore God estab-
lished by his law that restitution is that which
his justice requires.

MEHCY

"Eestitution is a manifestation of the mercy
of God toward his creatures. The mercy of God
endures for ever. (Ps. 118: 1) That divine rule
was made known in God's action toward the na-
tion of Israel. That people repeatedly broke the

30 LIFE

covenant which. God had made with them. To
make clear liis rule of action, and as a manifes-
tation of his mercy, Ood sent his prophet to the
Israelites and invited them to be restored to
him. 'Eetnrn, thou backsliding Israel, saith the
Lord, and I will not cause mine anger to fall
upon you; for I am merciful, saith the Lord,
and I will not keep aii,c;cr for ever. Turn [re-
turn, B. V. ], backsliding children, saith the
Lord. . . • Return, ye backsliding children, and
I will heal your backslidings. Behold, we come
unto thee ; for thou art the Lord our God/ ( Jer.
3:12,14,22) Through his prophet God an-
nounced his purpose to have mercy on the of-
fending ones and grant them opportunity for
restitution blessings. 'Let the wicked forsake
his way, and the unrighteous man his thoughts :
and let him return unto the Lord, and he will
have mercy upon him; and to our God, for he
will abundantly jji-i'^'don.' (Isa. 55 : 7) Hereby
is proven God's lucu'cy and loving-ldndness to-
ward men, and that restitution to life v.all be a
great manifestation of his justice and mercy.

LIFE FOR MAN

''God's gracious gift to man is life. A child
is born, grows to manhood, endures much suf-
fering and hardship, becomes sick, lingers, and
dies. Many die early; others attain the age of
threescore years and more, and tlien die. Com-
paratively, only a small nmnber have lived for
half a century. The great majority die when

ItESTITUTION

31

young. When God caused Moses to write : 'Thou
turnest man to destruction ; and sayest, Return,
ye children of men' (Ps. 90:3), what was the
meaning thereof? Why should he be invited to
return? The correct answer to these questions
makes clear the great truth of restitution bless-
ings which the Lord has provided for mankind.
The correct answer is found only in God's Word
of truth.

"God is the Creator of heaven and earth. 'The
earth is the Lord's, and the fulness thereof.'
(Isa. 42:5; Ps. 24:1) God created the earth
for man and man for the earth. (Isa. 45 : 12, 18)
God created first the earth; and then he 'formed
man of the dust of the ground, and breathed
into his nostrils the breath of life ; and man be-
came a living soul'. (Gen. 2:7) The means by
which God gave life to man is plainly stated
in these words. He did not give him an immor-
tal soul. He made man a creature, a breathing,
sentient being, wliich is a soul In harmony
therewith Job wrote: 'The Lord gave, and the
Lord hath taken away; blessed be the name of
the Lord.' (Job 1 : 21) In harmony with this,
Moses stated that God turns man to destruc-
tion. But why did God take away from man
that wMch he had given him, namely, life on
earth?

DISOBEDIENCE

*The law of God means his rule of action,
commanding the doing of that wliich is right

32 LIFE

and providing punishment for the doing of that
which is wrong. The law could not be enforced
against the wrong-doer unless there be a penal-
ty attached and enforced for its violation.
Whether the wrongful act be great or small, it
is a violation of the law. The law being exact,
the penalty must be enforced as announced.
Cod had previously created a beautiful garden
and named it Edon, and he put man in that
gai'den to dress it and keep it. It was God's
garden, and not man's. It was therefore en-
tirely right that God should make a law or rule
of action to govern man and his actions in that
garden. It is therefore written : 'And the Lord
God commanded the man, saying, Of every tree
of the garden thou mayest freely eat; but of the
tree of the knowledge of good and evil, thou
shalt not eat of it ; for in the day that thou eat-
est thereof thou, shalt surely die. -Gen. 2 : 16, 17,
"The manifest purpose of God was to teach
man that full obedience to the law of his Crea-
tor was necessary in order for man to continue
to live. The wilful violation of God's law would
mean the taking away from man the right to
live. God did not require man to do a great and
laborious thing to keep his law. He required
man to I'efrain from doing a certain thing. That
certain thing was a small thing, and Adam could
have easily refrained from doing what he was
commanded not to do. By the wilful disobedience
of that law Adam proved his lack of apprecia-
tion of life, and the lack of love and apprecia-

RESTITUTION gg;

tion for God, the great Giver of life. If Adam
could with impunity disregard God's law by
eating fruit wliich he was forbidden to eat, then
he could with impunity do any other wrongful
act. Had Adam loved God, he would not even
have considered violating his law. Adam showed
by his course of action that he was extremely
selfish. He preferred to have that which was
forbidden rather than to have God's approval.
Not only did Adam wilfully disobey God by
eating the forbidden fruit, but he accused his
wife of being responsible, and also laid blame
to God who gave lum Iiia wife.

"Above all other reasons is this one : God had
announced his law and the penalty to be inflicted
for the wilful disobedience of that law. The
Word of God must stand. He must be and is
consistent. It would be inconsistent for him to
make a law, permit it to be violated, and then
fail or I'efuse to inflict the penalty which he had
announced. To enforce his law meant that he
must take away from Adam life which he had
given him. The right to that life depended upon
Adam's obedience to the Giver. The taking
away of that life was because of disobedience
on the part of Adam. Therefore God sentenced
Adam to suffer the prescribed penalty of the
law. The Avords of that divine decree plainly
set fortli that Adam was taken from the dust
and given life, and now that life must be taken
away, and he must return to the dust. — Gen.
3 : 17-19.

I

34 LIFE

"The enforcement of tliat divine decree cov-
ered a period of 930 years, approximately. At
the time the decree was announced, the right
to life was taken away from Adam. The man
was expelled from the garden of the Lord in
Eden, compelled to feed upon the imperfect food
outHide thereof, became sick, and at the end
of 930 years was dead. Within the period of
time of tlie enforcement of that sentence of
death, Adam's children were begotten and born.
God liad given Adam tlie power to transmit life
to his offspring; but the rii/]ii to life being taken
away from Adam before he begot children, it
was therefore impossible for him to transmit
tlie right to life to his offspring. Adam himself
being midcr the sentence of death, and there-
fore a sinner, all his children were born sinners
as a natural consecpienee. That rule was an-
nounced by the prophet of the Lord when he
wrote: 'Behold, I was shapcn in iniquity, and
in sin did my mother conceive me.' — Ps, 51 : 5.

"TJie life of man was tlierefore lawfully and
rightfully taken away from him. All men have
for this reason been born without the right to
life. All sucli have life upon tlie eartli only by
reason of sufferance or jiermission which God
has granted. If man shall ever have life and the
right thereto, then God alone must make the
necessary provision. The fact that he caused
Moses to write the prophecy concerning man's
return is of itself proof that God would make
such provision.

1^

RKSTITUTION

S5

/J

A

"After Job had said : 'The Lord gave, and the
Lord hath taken away; blessed be the name of
the Lord/ he also said: If a man die, shall he
live again? all tlie days of my appointed tune
ivill I wait, till my change come. Thou shalt
call, and I will answer thee: thou wilt have a
desire to the work of thine hands.' (Job 14; 14,
15) This, being a part of the Word of God, ijs
further proof of God's purpose to grant resti-
tution of life to man.

"For many centuries death has reigned. By
far the greater number of those who have been
born are now in their graves. Death is the
enemy of man, because it is the very opposite
of life. When death is experienced, life ceases.
All who have gone into the graves have gone
into a condition of unconsciousness, as it is writ-
ten: 'For the living know that they shall die:
but the deatl linow not any thing, neither have
they any more a reward, for the memory of
them is forgotten, Wliatsoever thy hand findeth
to do, do it with thy might ; for there is no work,
nor device, nor knowledge, nor wisdom, in the
grave, whither thou goest.' — ^Bccl. 9 : 5, 10.

"Therefore all who have gone into the grave
have gone into the land or condition of the
enemy, which is death. The dark sayings or
parables of God through Ms prophets are now
beginning to be understood in the light that God
is giving to his people. This shows God's pur-
pose to grant restitution to man. Among the
parabolic statements is this: 'Thug saith the

3g LIFE

Ijord, Refrain thy voice from weeping, and tiiine
eyes from tears ; for thy work shall be rewarded,
saith the Lord ; and tliey shall come again from
the land of the enemy. And there is hope in
thine end, saith the Lord, that thy children shall
come again to their own border.' ( Jer. 31 : 16,
17) This is proof that the dead shall be re-
turned and restored to their former condition.
"The mercy and loving-kindness of God will
be extended to all the people by giving to them
all the opportunity of restitution. That resti-
tution meaning the giving back of life to man is
tnte beyond all doubt, is shown by the words of
God spoken through his prophet, which follow :
'But if the wicked will turn from all his sins that
he hath committed, and keep all my statutes,
and do that which is lawful and right, he shall
surely live, he shall not die.' (Bzek. 18:21) 'If
the wicked restore the pledge, give again that
he had robbed, walk in the statutes of life, with-
out committing iniquity; he shaU surely live,
he shall not die.'— Ezek. 33 : 15.

OBLIGATION

"No creature can obligate God to do anything.
But God can obligate himself to do what he pro-
vides shall be done. Otherwise stated, God hav-
ing made a rule, he lays upon himself the obli-
gation to carry out that rule or promise. God's
law gave Israel commandment that restitution
must be made in the proper course of the dem-
onstration of justice. Eestitution required

RESTITUTION

37

I

I

the exact price or value of the thing that had
been taken away. If God, out of Ms love, pro-
vides the cost price of man's restitution, by so
doing God obligates himself to grant to man the
full opportunity for restitution of life and all
the blessings incident thereto, "Wlieu God makes
promise to do a thing, he thereby obligates him-
self to do that which he has promised. God
made an unalterable promise that he would pro-
vide tlio price of redemption of man from death
and the grave. Through his prophet he said:
*I will ransom them from the power of the
grave ; I will redeem them from death : O death,
I will be thy plagues ; grave, I will be thy de-
struction: repentance shall be hid from mine
eyes.' — Hos. 13 : 14.

"That unqualided promise to purchase man
from the power of death and the grave, and to
destroy both death and the grave, is proof be-
yond all cavil that God will grant to man the
opportunity of restitution to life. That means
that life, which is the greatest desire of man,
will come to man by the process of restitution
blessings. It further means that, the earth be-
ing the home of the perfect man, man's future
home will be for ever on the earth. No man
can go to heaven. He must be changed from
man to spirit being in order to be in heaven.

"God's promise to redeem man from death
shows also that the process of restitution of
man to life must come through the good offices
of a redeemer. It follows further that God in

38

F E

RESTITUTION

39

his own good time and good way would provide
that Bedeemer and thereby provide the cost
price of restitution of man to life. By thus pro-
viding the cost price, God obligates liimself to
open to man the opportunity for restitution.

"Furthermore, this promise of redemption by
Jehovah is proof that billions of dead now in
their graves must be awakened out of death,
and be granted tlie privilege of restitution bless-
ings if obedient to the divine provisions there-
for. God having laid the obUgation upon him-
self by his promise to grant restitution and by
providing tlie cost price, every man of faith can
with confidence look forward to the happy time
when the poor and suffering human race mil
be lifted out of death and suffering and be given
the opportunity for the blessings of everlasting
life by means of restitution.

"The Scriptures, written by the prophets who
acted as the amanuenses of God, are called the
Hebrew Scrii^tures or Hebrew Bible. The same
are also designated under the name, the Old
Testament. These Scriptures abound with proof
of the restitution of life for man. By the mouth
of every prophet God spoke in veiled or pro-
phetic phrase concerning his purpose to give
' man the blessings of restitution to life.

EARTH

"God, the great Creator, caused to be written
these words by Isaiah : 'I have made the earth,
and created man upon it: I, even my hands,

i

i

have stretched out the heavens, and all their
host have I commanded. For thus saith the Lord
that created the heavens; God himself that
formed the earth and made it; he hath estab-
lished it, he created it not in vain, he formed
it to be inhabited: I am the Lord; and there is
none else.'— Isa. 45 : 12, 18.

"To inhabit means to have a lasting dwelling-
place. Truly the earth is not now inhabited.
Thus far the sojourn of man upon the earth has
been brief. No man has lived to be a thousand
years of a.ge. The above statements quoted from
the prophet being true, then the day must come
when the earth will be inhabited by men. If
that is not true, then the pi'omise of God is made
void. Nothing could be void or of no avail with
God. For him to will a thing means that it
must be done. He is tlie Almighty God, and
there is notliing beyond his power. (Gen. 17 : 1)
Having made the promise to do a thing he will
do it. (Isa, 46:11) Having stated his purpose
that the earth shall be for man to inhabit, then
the time must come for this purpose to be car-
ried into operation. This could be done only
by man's being restored to life.

"At the time Adam was sentenced to death,
God further stated to him that the gromad or
earth was cursed (which means unfinislicd) for
Adam's sake. (Gen. 3:17) Why for Adam's
salte? Because it woiild be necessary for him
to work in order to earn his living. Work for
suffering and dying man has been a great favor,

40 LIFE

If man were required to dwell in idleness, sxich
would be greatly to his disadvantage. The
garden of God in Eden alone was a paradise.
No other part of tlie earth has ever been a
paradise. For man's good he was expelled from
that perfect place. Through the centuries man
has been required to toil and fight the thorns
and thistles in order to earn liis bread. It was
not so in Eden, because there the earth yielded
that which was necessary for man. The fact
that Eden was perfect and the happy home of
perfect man is proof that in the time of restitu-
tion God will make the earth a place of beauty
and glory.

"For many centuries the earth has been un-
dergoing a gradual improvement. When resti-
tution is in full sway, then the desert land shall
blossom as the rose. The promise of God is
that the earth shall be made a glorious place;
and that is exactly in accord with the restitu-
tion to man of all things that perfect man lost.
Jehovah said: 'Heaven is my throne, and the
earth is my footstool.' 'I will make the place
of my feet glorious/ (Isa. 66:1; 60:13) The
declai'ation of Moses, as God's spokesman, is
an invitation to man to return to perfect hu-
manity and to a perfect home.

"More than two tliousand years ago God
selected the descendants of Abraham and or-
ganized that people into a nation. That was the
only people or nation God ever so favored. He
led them out of the land where they were suf-

BESTITUTION

41

II

fering by reason of oppression. He made with
that people a covenant and gave to them his
law. He t'onglit their battles for them and
showed them great favor from time to time.
Yielding to the wrongful influence of Satan the
enemy, the Israelites violated their covenant
and were turned away from God. In his mercy
expressed toward them God said: 'Return, ye
backsliding children, and I will heal' yon. Thus
he proved his purpose of restitution. God was
long-suffering with the Israelites, but they con-
tinued to disregard the covenant he had made
with them. Keaching their fulness in wrong do-
ing, he pronounced his decree of and concern-
ing them, as follows: 'Therefore thus saith the
Lord God, Because ye have made your iniquity
to be remembered, in that your transgressions
are discovered, so that in all your doings your
sins do appear; because, I say, that ye are come
to remembrance, ye shall be talcen with the hand.
And thou, profane wicked prince of Israel,
whose day is come, when iniquity shall have an
end, thus saith the Lord God, Remove the dia-
dem, and take off the crown ; this shall not be
the same: exalt him that is low, and abase him
that is high. I will overturn, overturn, over-
turn, it : and it shall be no more, until he come
whose right it is ; and I will give it him.' — Ezek.
21 : 24-27.

"The very language of this prophecy indicates
the purpose of Jehovah God to some day grant
restitution blessings uuto Israel. The fact that

42

f

God has declared that Israel is to be restored
to his favor is another proof of life from the
dead. That -which is to be desired above all
things else is life; therefore every Jew and
eveiy Grentile shoxild seek knowledge at the
Word of God, that they may know the way that
leads to life and endless joy.

"Man is the work of God's hand. God made
him perfect. The imperfection of men is the re-
sult of alienation from God. The cause of that
alienation was disobedience. This alienation
and separation from God by reason of sin has
deprived man of lii'c. Full restitution to God's
favor must mean restitution of life to man.
Moses' prayer is therefore a prophecy showing
that God's favor will return to man, and that
the beauty of the Lord our God will be upon us,
and that he will establish the work of his hands
upon his people. Kvery man has an interest in
the answer of the prayer of Moses and the ful-
filment of the desire there expressed ; the Jews
first, because they were God's chosen people,
and then the Gentile nations and peoples of all
the lands. If the Scriptures prove that the Jews
are to be restored, then it follows that restitu-
tion blessings will come to all maiiMnd. The
Jewish question, therefore, becomes of the deep-
est interest to all."

CHAPTI3B 11

ISRAELITES

rpHE Isi'aelites, also called Jews, have a great
J- affection for tlie land of Palestine. For
many centuries it was the land of their fathers.
Their desire is to have the land fully restored
to them. Are the Jews the rightful owners and
justly entitled to the full and iminterrupted
possession of the land of Palestine? Will the
Jews be restored to the possession of the land
of Palestine, build there their permanent home,
and then dwell in peace f

If the evidence now available furnishes proof
satisfactorily answering these questions in the
affirmative, such answer should bring comfort
to the heart of every real Jew. Not only that,
but proof should stimulate Jews to greater zeal
and activity in possessing and rebuilding Pal-
estine. Not only Jews, but Gentiles, should have
a keen interest in the question of the rebuilding
of Palestine; because, if the time has come for
this to be done, it means the great transforma-
tion period in the affairs of the world. Candid
and unbiased consideration of the evidence
herein submitted is invited.

LAND

The land herein considered is that portion of
the earth's surface known as the Holy Land.
It is called the Holy Land, because it is the

43

44

E

land chosen by Jeliovah God as the theatre 6f
the most momentous events in the history of
man. When Jehovah, through Moses, gave the
law to Israel he said therein concerning the
land : "The land shall not be sold for ever : for
the land is mine." (Lev. 25:23)" That which is
specially set aside by Jehovah for his purposes
is holy; hence it is properly called the Holy
Land.— Zech. 2:12. , ' .

Canaan is the name originally given to that
land. It is the land which God promised to give
to Abraham, Dr. Isaac Leeser, in his transla-
tion of the Pentateuch, makes first mention of
the land of Palestine, using that word in Exo-
dus 15 : 14. This reference is to that portion of
the land then inhabited by the Philistines. In
several places in the Holy Scriptures the word
Palestine is used in reference to this land, but
in each instance it is from the Hebrew word
properly rendered Philistia.

Originally, the land of Philistia meant that
long strip of land lying along the coast of the
Mediterranean Sea. Through this strip of land
was the road or highway between Egypt and
Phoenicia and other northern countries. The
name Palestine was gradually extended to the
country farther inland until it became the name
applied to all the land of the Jews, both west
and east of the River Jordan. By common usage
the word Palestine is now applied to aU that
portion of the earth's surface laiown as the Holy
Land, During the period of the reigns of David

'i
f

V

Palestine, the Promised Land

Page a

ISRAELITES

47

I

I

and Solomon, Palestine, or the Holy Land, em-
' braced all that land bounded by the river of
Egypt and the wilderness on the south, Lebanon
and the great River Euphrates on the north
and east, and the Mediterranean Sea on the
west. It embraces an area of upward of 100,000
square miles. Before tlie desolation this land
must liave been very rich and productive, be-
cause it furnished support and maintenance for
millions of people. That land, though made des-
olate, is capable of being brought again to so
high a state of productivity that it can sui)i)ort
many millions of people.

PEOPLE

It is the Jews who lay claim to the land of

Palestine and who desire to rebuild their homes
there. The question then arises, Who is a Jew?
Jacob was a grandson of Abraham, the latter
known as the "father of the faithful". Jacob
became tlie possessor of the birthright which
descended from Abraham, according to the
promise which God made imto Abraham. On
a certain occasion the Lord caused the name of
Jaeol) to be clmnged to that of Israel. (Gen.
32: 28) When Jacob (then Israel) was old and
about to die, he called before him his sons that
he nuglit prophesy and tell them what should
take j)lace in the future. At this tijne began the
nation of Israel. "All these are the twelve tribes
of Israel : and this is it that their father spake
unto them, and blessed them ; every one accord-

48

ing to liis blessing lie blessed tliem/'-Gen. 49 ; 28.
Jiidah was the name of one oi; tlie sons of
Jacob, and lie became tiie head of the tribe of
Jiidali. All the descendants of Jacob (now
Israel) were from that time forward properly
called Israelites ; but not all the descendants of
Israel can be properly called Jews. All the re-
ligions hojies of the descendants of Israel (Ja-
cob), from the time of Ms death, rested in the
tribe of Judah, becanse of the specific prophecy
nttered by Jacob on his death-bed concerning
the tribe of Judali, to wit: "Judah, thou art he
whom thy bretliren sliall praise ; thy hand shaU
be in the neck of tlune enemies : thy father's
children shall bow down before thee. Jndah is
a lion's whelp ; from the prey, my son, thou art
gone up: he stooped down, he couched as a
lion, and as an old lion; who shall rouse him
Tip? The scejotre shall not depart from Judah,
nor a lawgiver from between his feet, until
Shiloh come ; and unto him shall the gathering
of the people be."— Gen. 49 : 8-10.

Here is the clear and positive statement that
the one to whom the people shall be gathered,
and the one who shall be their lawgiver, must
be a descendant of the tribe of Judah. Jacob
was a holy man of God, because he believed God
and obeyed him. It was the power of God that
moved Jacob to speak the words of this proph-
ecy; therefore the words must be taken as the
words of Jehovah God. No one can please God
unless he believes in the existence of Jehovah,

ISRAELITES

49

and that he, Jehovah God, is the true and only
God and is the rewarder of them that diligently
seek him.

Therefore a Jew is one who is the natural
descendant of Jacob (Israel), and who has
faith in the words uttered by Jacob eonceming
Judali. Such a one will have faith in all tie
promises that God has made to the Israelites
through liis prophets, who were holy men of old.

One may be a natural descendant of Israel,
and even of the tribe of Judah, and yet not be
a Jew. If he repudiates the promise God made
concerning the gathering of the people unto the
descendant of Judali, he is as one who has re-
nounced his allegiance to his native land and
ceased to be a citizen thereof. If a citizen of
England emigrates to the United States, re-
nounces his allegiance to the king of England,
and becomes a citizen of the United States, he
is no longer an Englislunan. For the same rea-
son, if a descendant of Jacob, and even a direct
descendant of Judah, renounces faith in the
promises of God, he thereby ceases to be a
Jew. There are many natural descendants of
Israel who have no faith in God and no faith in
his Word. Such are not Jews within the mean-
ing of the scripture.

There is a clergy class amongst the Israelites,
even as there is such a class amongst the Gen-
tiles. Few, if any, of those of the clergy class
have real faith in the Word of God, because
they have become wise in their own conceits,

50 LIFE

feeding themselves and not feeding the people,
and liave repudiated the Word of the Lord,
even as the Prophet Ezekiel foretold that they
would do. (Ezek. 34: 1-10) There is a class of
natural descendants from Israel, or Jacob, who
believe that Jehovah is the only true and living
God, and that Moses and others of the holy
prophets wrote the Holy Scriptures under the
direction of the Almighty God. These are prop-
erly called Orthodox Jews. A statement of
their faith follows :

I believe with a true and perfect faith (1) that
God is tlie creator, governor, and. maicer of all crea-
tures, and that ho hath wrought all things; (2) that
the Creator is one, and that he alone hath been our
God, 33, and for ever shall be; (3) that the Ci-eator
is nut coi-poreal, not to be comprehended -vi'ith any
bodily properties, and that there is no bodily essence
that can he lilcened unto him; (4) that nothing was
before him, and that he shall abide for ever; (5) that
he is to bft worshiped, and none else; (6) that all tbe
words of the prophets are true; (7) that the prophe-
cies of Moses are true; that he was chief of all wise
men that lived before him or ever shall live after him;
(8) that all the law which at this day is found in our
hands was delivered by our God himself to our master,
Moacs; (9) that the same law is never to be changed,
nor any other to bo given us by God; (10) that God
understandeth all the thoughts and works of men,
as it is written in the prophets: "He fashioneth their
hearts alike, he understandeth all their works"; (11)
that God will recompense good to them that keep his
commandments, and will punish them who transgress

ISRAELITES

51

them; (12) that the Messiah is yet to come; and, al-
though he retard his coming, yet "I will wait for him
till he come"; (13) that the dead shall be restored
to life when it sliall seem fit iinto God, the Creator,
whose name be blessed and memory celebrated with-
lut end. Amen.

That class of natural descendants of Jacob
who have such faith in God and in his "Word, as
above stated, really are Jews; and they will
receive comfort by now giving a careful con-
sideration to the prophecies of God's Word.

Prophe(!y means the foretelling of events that ^
are to transpire, before they do take place.
Prophecy can be understood and properly in-
terpreted after its fullilmcnt, or when in course
of fulfilment. Prophecy contained in the Word
of God was written by holy men of old as they
were moved ujjon by the invisible power of
Jehovah. Moses, Samuel, David, Isaiah, Eze-
kiel, Daniel and like men, were used by the
Almighty God to prophesy and make record
thereof for the benefit of the people who might
be on earth at the time of the fulfilment of these
prophetic utterances. When prophecy is ful-
filled, we describe the facts of its fulfilment as
physical facts.

As an illustration, Daniel prophesied that in
the last days there would be great miming to
and fro and a great increase of knowledge.
(Dan. 12 : 4) Now we see the numerous means
of rapid transit and the great increase of knowl-
edge made manifest in modern inventions, and

52

F E

tliese are physical facts shoAvlng the fnlfihnent
of propliecy.

The proof herein suhmitted, in support of the
condusions that shall be stated, is based upon
prophecy written by holy men of old, as record-
ed in the Holy Scriptures, and upon the physical
facts in fulfilment.

After the death of Solomon there was a re-
bellion of ten tribes of Israel, who fomied the
kingdom in the north part of Palestine, with
Jeroboam as their king. These were called
Israelites, while those remaining loyal to Solo-
mon's son, Eehoboam, were called the hon.se of
Jiidah. The northern kingdom was the first to
fall into the hands of the Assyrians, and later
tlie house of Judah was carried away captive
to Babylon. At the end of the period of seventy
years, Cyrus, the king of Persia, under the di-
rection of Jehovah, issued a proclamation in
which it is stated: "The Lord Grod of heaven
hath given me all tlic kingdoms of the earth;
and ho hath charged me to build hhn an house
at Jerusalem, which is in Judah. Who is there
among you of all his people? his God be with
him, and let him go up to Jerusalem, which is
in Judah, aiui build the house of the Lord God
of Israel (he is the God,) which is in Jerusa-
lem. Then rose up the chief of the fathers of
.Judah and Benjamin, and the priests, and the
Levites, with all them whose spirit God had
raised, to go np to build the house of the Lord
which is in Jerusalem" — Ezra 1:2,3,5.

ISRAELITES

53

Thus it is shown that all the natural descen-
dants of Jacob who had faith in God and in his
promises exercised that faith by returning to
Jerusalem. They were thereafter recognized
under the general name of Israelites. Many of
those who returned were from the various
tribes, but the major portion of them were from
the tribe of Judah. Therefore all were prop-
erly called Jews, because of their faith in God's
promises proiilictically uttered concerning the
tribe of Judah.

Some erroneously contend that the Anglo-
Saxon peoi^le, those who make up the popula-
tion of Great Britain and the United States, are
the offspring of the ten tribes of Israel who did
not return; and that these are the favored ones
of God. Such a contention is not supported by
any scrix^ture nor by any reasonable facts.
Those who did not return under the decree of
Cyrus autoiuatically severed themselves from
God's people because of their lack of faith. The
Anglo-Saxons do not have faitli in tlie i^romises
of God, particularly that promise made concern-
ing the regathering of the people under Shiloh.
Even though it should be found that the major
portion of the ten tribes go to make up the popu-
lation of the Anglo-Saxon countries, they could
not be the chosen people of God because of
severing their allegiance from his people and
because of their lack of faith in his Word. All
of the ten tribes who forsook the promise of
God automatically made themselves Gentiles,

5-i

E

The house of Israel became the national name
of the ten trilscs collectively. This name was
later applied to all those who returned from
captivity. The house of Judah is applied to all
those who are the natural descendants of Ju-
dah and "who have faith in the promise made
concerning his tribe. Since the blessings are to
come to the entire house of Israel through the
seed of the tribe of Judah, all Israelites who
have faith in Q-od's promise made concerning
the Deliverer are properly called Jews.

It will be found that the Scriptures definitely
teach that salvation is of the Jews, because it
is from the tribe of Judah that Shiloh the Mes-
siah comes, he who shall be the Savior and
Deliverer of mankind, first of the Jews, and
thereafter of the Gentiles. Without faith it is
impossible to please God. Without faith in Je-
hovah and in his Word no one will ever receive
a blessing at his hand.

PROMISED

God is the Creator of the earth. "The earth is
the Lord's, and the fulness thereof." (Ps. 24: 1)
God promised to restore Palestine to the Jews.
The rel)uilding of Palestine is now beginning and
is well under way. This is being done clearly in
fulfilment of prophecy uttei-ed as promises
from Jehovah. This alone should cx)mniand not
only the respectful attention but the profound-
est interest of every one who believes that Je-
hovah is God. It was the great Jehovah, speak-

ISKAELITES

55

ing through men who had faith in him, that
foretold what we now see transpiring concern-
ing Palestine. The privilege of living on earth
at the time of the fidfilment of these proph-
ecies can not be overostunated. At once the
Jew comes into prominence, and the history of
the JeA^^sh people becomes more thrilling than
any book of fiction ever written.

Because the promises of God are not always
fulfilled at the time when men think they should
be fulfilled, many lose faith in his promises
made. Let each one settle it in his mind for all
time that when God Almighty makes a promise
that promise is absolutely certain of fulfilment
in God's due time. Spealdng through his proph-
et the Lord God says :

"I am the Lord, I change not. , . . Beturn
unto me, and I wiU return unto you, saith the
Lord of hosts." (MaL 3:6,7) "For I am God,
. . , and tliere is none like me. . . . My counsel
shall stand, and I will do all my pleasure. . , .
I have spoken it, I will also bring it to pass."
(Isa. 4G : 9-11) "So shall my word be that goeth
forth out of my mouth ; it shall not return unto
me void; but it shall accomplish that which I
please, and it shall prosper in the thing where-
to I sent it." — Isa. 55 : 11.

Of all the peoples of the world the Jews have
the greatest reason for faith in Jehovah God
and his Word. No other people were ever fa-
vored as were the Jews. God gave them an op-
portunity to magnify his name. All who magui-

56 .LIFE

fy and honor the name of Jehovah God, he
honors. God will now make a name for himself
in the earth. Let all the peoples, particularly
the Jews, take heed.

There dwelt in the land of Ur of the Chaldees
a man by the name of Terah, with his son
Abram. Terah took his son and his daughter-
in-law and journeyed to Haran, When Abram
was seventy-five years old, and while residing
in Mesopotamia, God said unto him:

"Get thee out of thy country, and from thy
Idndred, and from thy father's house, unto a
land that I will shew thee; and I will make of
thee a great nation, and I will bless thee, and
make thy name great ; and thou shalt be a bless-
ing: and I will bless them that bless thee, and
curse him that curseth thee ; and in thee shall all
families of the earth be blessed."— Gen. 1.2 : 1-3.

Not many generations had passed from the
time of the creation of man. Moses afterward
recorded that God created Adam, the first ma»,
perfect, and gave him authority to multiply and
fill the earth. Abram must liave learned from
his forefathers that Adam was made a perfect
man and that for the disobedience of God's
law he was justly sentenced to death. He would
understand that the children of Adam were be-
gotten after tliis sentence and therefore, in har-
mony with David's statement, were born in sin
and shapen in iniquity. Abram knew that men
had been dying and that the death of his fore-
fathers was due to the sin of Adam. He must

ISRAELITES

57

have understood the promise that God made
unto him to mean that at some time and in some
way God would provide a means for redeeming
man from death and for the restoration to per-
fection of all who would obey the Lord's right-
eous laws. Abram must have understood that
in some manner he would be connected with
this blessing of the people, because God prom-
ised as much. Abram had faith in God's prom-
ise, and that pleased tlie Lord. Later God
promised Abram to give him the land and make
him the father of many nations. Moses records
this promise in these words:

"And the Lord said unto Abram, after that
Lot was separated from him, Lift up now thine
eyes, and look from the place where thou art,
northward, and southward, and eastward, and
westward: for all the land which thou seest, to
thee will I give it, and to thy seed for ever.
And I will make thy seed as the dust of the
earth: so that if a man can number the dust
of the earth, then shall thy seed also be num-
bered. Arise, walk through the land, in the
length of it and in the breadth of it ; for I will
give it unto thee." — Gen. 13 : 14-17.

At the tune God made this promise Abram
had no heir. Then, as is recorded by Moses,
God appeared unto Abram in a vision and told
him tliat he would have one :

"And he brought him forth abroad, and said.
Look now toward heaven, and tell the stars, if
thou be able to number them: and he said unto

58 LIFE

him, So shall thy seed be. And he believed in
the Lox^d; and he counted it to him for right-
eousness/' — Gen. 15: 5, 6.

Here is given proof that it was the faith of
Abram that pleased God. It follows, therefore,
that every Jew who is pleasing to God must
have faith in the Lord. Those who have hope
of receiving blessings from the Lord God must
believe that his Word is true. Then, in order
to further furnish Abram a basis for his faith,
the Lord made a covenant with him. It is writ-
ten:

"And he said unto him, I am the Lord that
brought thee out of Ur of tlie Chaldees, to give
thee this land to inherit it. And he said, Lord
God, whereby shall I know that I shall inherit
it? And he said unto him, Take me an heifer of
three years old, and a she goat of three years
old, and a ram of three years old, and a turtle-
dove, and a young pigeon. And he took imto
him all these, and divided .them in the midst,
and laid each piece one against another: but the
birds divided he not. And when the fowls came
down upon the carcases, Abram drove them
away. And when the sun was going do^vn, a
deep sleep fell upon Abram; and, lo, an horror
of great darkness fell upon him. And he said
unto Abram, Know of a surety that thy seed
shall be a stranger in a land that is not theirs,
and shall serve them; and they shall afflict them
four hundred years ; and also that nation, whom
they shall serve, will I judge: and afterward

ISRAELITES

59

shall they come out with great substance. And
thou shalt go to thy fathers in peace ; thou shalt
be buried in a good old age. But in the fourth
generation they shall come hither again; for the
iniquity of the Amorites is not yet full. And
it came to pass, that, when the sun went down,
and it was dark, behold, a smoking furnace, and
a burning lamp that passed between those
pieces. In the same day, the Lord made a cove-
nant with Abram, saying, Unto thy seed have I
given this land, from the river of Egypt unto
the great river, the river Euphrates." — Gen.
15 : 7-18.

Subsequent evidence shows that here the
Lord foretold that the descendants of Abram
would spend a long time in Egypt and be op-
pressed there, and that then they would come
out with great substance, and that his offspring
should corae again into the land of Canaan.
These very things did happen. Abram must
have understood from this statement of the
Lord that he (Abram) must die, and that later
God would raise him up out of death and make
good to him liis promise. Here also is the clear
and definite statement as to the boundaries of
the land that God promised to give Abram.

Fifteen years later God changed the name
of Abram to that of Abraham, the latter mean-
ing "father of nations". On that occasion the
Lord God said imto him:

"As for me, behold, my covenant is with thee,
and thou shalt be a father of many nations.

60 LIFE

Neitter shall thy name any more be called
Abram, hut thy name shall be Abraham; for a
father of many nations have I made thee. And
I -will make thee exceeding fruitful, and I will
make nations of thee, and kings shall come out
of thee. And I will establish my covenant be-
tween me and thee and thy seed after thee in
their generations for an everlasting covenant, to
be a God unto thee, and to thy seed after thee.
And I will give unto thee, and to thy seed after
thee, the land wliercin thou art a stranger, all
the land of Canaan, for an everlasting posses-
sion; and I will bo their God. And God said
unto Abraham, Thou shalt keep my covenant
therefore, thou, and thy seed after thee, in their
generations. This is my covenant, which ye
shall keep, between me and you and thy seed
after thee; Every man child among you shall
he circumcised/' — Gen. 17 : 4-10.

^¥hen these promises were made by Jehovah
to Abraham he had no children, yet he believed
that the Lord would give him an heir. After
God had thus tested the faith of Abraham for
twenty-five years, and when Abraham "vvas one
hundred years old, Isaac was born. From time
to time the Lord rewarded Abraham's faith.
Tliis should he a lesson to every Jew ; namely,
that it is faith in the Lord and faithfulness to
him that bring reward and blessings.

Faith means to have a knowledge of God's
"Word and purposes, and then to confidently rely
Tipon the promises of God and to deport one-

ISRAELITES

61

self accordingly. It follows then that it is neces-
sary for every one to have a knowledge of the
Word of God before he can have faith. It be-
comes necessary for every Jew who is to have
a blessing and who is now living on the earth to
obtain a knowledge of Jehovah's plan and,
knowing this, to rely upon it. This is faith.

Twenty-five years more passed, and the Lord
put Abraham to a severe test. Of course Abra-
ham loved his son Isaac and had reason to ex-
pect that the promised blessings of the people
would come through Isaac. To test Abraham's
faith God directed him to take his son Isaac to
Moxmt Moriah and there offer him as a burnt
sacrifice. Abraham did not hesitate to obey, be-
cause of his complete confidence and faith in
God. He journeyed to the appointed place and
there built an altar, bound Isaac and laid him
upon the altar, and took his knife to slay his
only son.

What a test of faith to Abraham! And he
bravely met the test. God rewarded his faith
tlicn and there, as is recorded:

"And the angel of the Lord called unto huu
out of heaven, and said, Abraham, Abraham:
and he said, Here am I. And he said, Lay not
thine hand upon the lad, neither do thou any
thing unto hun: for now I know that thou fear-
est God, seeing thou hast not withheld thy son,
thine only son from me. And Abraham lifted
up liis eyes, and looked, and behold behind him
a ram caught in a thicket by his horns; and

62 LIFE

Abraliam went and. took the ram, and offered
him up for a burnt offering in the stead of his
son. And Abraham called the name of that place
Jehovali-jireh : as it is said to this day, In the
mount of the Lord it shall be seen. And the
angel of the Lord called mito Abraham ont of
heaven the second time, and said, By myself
have I sworn, saith the Lord, for because thon
hast done this thing, and hast not withheld thy
son, thine only son ; that in blessing I will bless
thee, and in mnltii^lying I will multiply thy seed
as the stars of the heaven, and as the sand
which is upon the sea shore ; and thy seed shall
possess the gate of liis enemies : and in thy seed
shall all the nations of the earth be blessed : be-
cause thou hast obeyed my voice." — Gen. 22:
11-18.

Here not only did the Lord tell Abraham
what he was about to do, but he bound his prom-
ise with his oath that he would multiply the seed
of Abraham as the stars of heaven and as the
sands upon the sea shore, and that in the seed
of Abraliam all nations of the earth shall he
blessed; and he said he did this because of
Abraham's obedience.

When Abraham was 175 years old he died.
God had promised him the land and had bound
the promise with his oath ; but Abraham never
possessed a foot of it as his own. Does that
mean that God's promises are not true? It does
not. The time had not come for Abraham to enter
into his inheritance. God's promises are sure;

ISEAELITES

63

therefore we must understand that it is the
purpose of the Lord at some future time to
raise Abraham out of death and give to him,
and to his offspring who have the faith of Abra-
ham, all the land that he promised him. That
time is at hand, as subsequent facts will show.
Hence every Jev/ should take comfort there-
from.

Isaac begat Jacob, who, by divine provision
and by contract, rightfully succeeded to the
promise or birthright which God had made un-
to Abraham. (Gen. 25 : 23, 31-33) Jacob was the
father of the twelve patriarchs, or heads of the
twelve tribes. The Lord God renewed the Abra-
hamic promise to Jacob, as it is written :

"And, behold, the Lord stood above it, and
said, I am the Lord God of Abraham thy father,
and the God of Isaac: the land whereon thou
liest, to thee will I give it, and to thy seed; and
thy seed shall be as the dust of the earth, and
thou shalt spread abroad to the west, and to
the east, and to the north, and to the south : and
in thee and in thy seed shall all the families of
the earth be blessed. And, behold, I am with
thee, and will keep thee in aU places whither
thou goest, and will bring thee again into this
land ; for I will not leave thee, until I have done
that which I have spoken to thee of." — Gen.
28:13-15.

Jacob's beloved son Joseph was sold into
Egypt and there became a great ruler. Later
Jacob and his sons went to reside in Egypt.

64 LIFE

Jacob drew near unto death. This time marlied
the beginning of the nation of Israel, because
Jacob's name was now Israel by order of the
Lord. At that tune, under the direction of the
Lord, Jacob called his sons to him and prophe-
sied unto them. Here it was that the Abrahamie
promise took on a moi-e definite form. Here the
Lord showed tliat his intention is that the bless-
ing should come particularly through the seed
of Judah ; hence the truth of the statement that
"salvation, is of the Jews". By this is meant
that those who have the faith of Abraham and
who luive full faith in the promises of God shall
be blessed and be instruments of blessing. It
wafj at this time that G-od said concerning Ju-
dah : "The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until
Shiloh come; and unto him shall the gathering
of the people be."— Gen, 49 : 10.

"Shiloh" means tranquil ; that is, secure, hap-
py and prosperous. It is one of the names de-
noting the Messiah, the one clothed with jjower
and authority as God's representative to carry
out his purposes concerning man.

This ijrophecy clearly proves that the bless-
ings which God promised to come through the
seed of Abraham will be realized only when
Messiah shall come, that the Messiah constitutes
the seed of Abraham according to the promise,
and that this seed comes particularly through
the line of Judah. But before these prom-
ised blessings could come, the Jews must pass

Hebrew Bondage in ER.vpt Page 6S

A I'ktuii- dT l'ri'si'ul-F);iy Oppression of tlio Peoplo

!i

ISRAELITES

67

through a long line of trying experiences,
and these experiences ^vill ultimately work out
good for the Jews and for the other peoples of
earth wlio observe them and who are iiroperly
exercised thereby.

With all their fiery experiences through the
centuries past, it is remarkable how the Jews
have kept themKolves separate and distinct
from other peoples. Let each Jew take courage
now and know that the promises that the Lord
God made to Abraham, to Isaac, to Jacob, and
to the Israelites through the prophets, are ab-
solutely certain of fulfilment. The time draws
near when the Jews shall appreciate the fact
that the fiery trials through which they have
passed will work out to their good, and not to
their good only, but to that of all other peoples
ou earth who exercise the faith of Abraham.

Tho PuMsover Feast l^age 70

'l'li(» It.'giimiiisi' of GoiTs CovotmiU- with Isratl

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69

CHAPTER in

ORGANIZED

A FTEB tTio death of Jacob Ms sons continnfid

■^^ to reside in the land of Egypt. Wliilo
Josepli lived and ruled, the Israelites were well
treated, and prospered. But the time had come
for a change.

"And Joseph said unto his brethren, I die:
and God will surely visit yoxi, and bring you
out of this land unto the land which he sware
to Abraham, to Isaac, and to Jacob. And Joseph
took an oath of the children of Israel, saying,
God will surely visit you, and ye shall carry
up my bones from hence. So Joseph died, being
an hundred and ten years old; and they em-
balmed him, and he was put in a coffin in Egypt."
—Gen. 50:24-26.

"Now there arose up a new king over Egypt,
which knew not Joseph." (Ex. 1:8) This new
Pharaoh, the king of Egypt, dealt wickedly with
the Israelites. He caused the babes to be killed.
Moses was born; and the Lord miraculously
preserved him, and caused him to be nourished
and brought up in the house of the Icing, Moses,
learning of the promises made to his forefa-
thers, and seeing his bretljren persecuted and
ill treated, rather than to he called the son of
the daughter of Pharaoh and enjoy the plea-
sures of the great kingdom, chose to suffer
affliction with his own people. He forsook

08

Egypt and sought to know and to do the will
of God.

The afflictions of the Israelites increased un-
der tlie A\'ieked rulership of the Egj^ptian king.
God called to Moses and said :

"I am the God of thy father, the God of Abra-
ham, the God of Isaac, and the God of Jacob.
. . . And the Lord said, I have surely seen the
affliction of my people which are in Egypt, and
have heard their cry by reason of their task-
masters; for I know their sorrows; and I am
come down to deliver thena out of the hand of
the .EgyiJtians, and to bring them up out of
that land unto a good land and a large, uuto a
land flowing witii milk and honey; xmto the
place of the Canaaiiites, and the Hittites, and
the Amorites, and the Perizzites, and the Hi-
vites, and the Jehusitos. Now therefore, behold,
the cry of the children of Israel is come unto
me : and I have also scon the oppression where-
with the Egyptians oppress them. Come nov;
therefore, and I will send thee unto Pharaoh,
that thou mayest bring forth my people the
children of Israel out of Egypt."— Ex. 3 : 6-10.

Then the Lord spoke unto Moses and told
him to appear before the king of Egypt and de-
mand the release of the Israelites. The Lord
had appeared unto Abraham, Isaac and Jacob
by the name of God Almighty; but now for the
first time he appears as Jehovah, and ho says
to MosGs:

70 LIFE

"And I have also established my covenant
with them, to give them the land of Canaan, the
land of their pilgi'image, \Yherein they were
strangers. And I have also heard the groaning
of the children of Israel, whom the Egj-^ptians
keep in bondage; and I have remembered my
covenant." — Ex. G : 4, 5.

Pharaoh continued to increase the burdens
of the Israelites. God visited the various
plagues ui)on the Egyptians. Still the king re-
fused to permit Israel to go. Then came the
plague of the death of the lirst-borns. This was
the time of the institution of the Passover. It
marked the beginning of time with the Israel-
ites. The Lord coumiandod that on the tenth
day of the first month each family should take
a lamb, which must be without blemish, a male
of the first year. The lamb should be kept up
until the fourteenth day of the same month, on
wliich day It should be killed and the blood of
the lamb sprinkled on the two sideposts and the
lintel of the door of the house of the family.
Then the lamb .should be roasted with fire and
eaten with unleavened bread and bitter herbs ;
and the family eating thereof should have their
loins girded, shoes on their feet and staff in
hand; and at midnight of that day, when the
angel of the Lord should pass through the land
of Egypt and smite with death the first-born,
both of man and beast in Egypt, the first-born
of the Israelites would be spared, provided they

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71

I

^

I

had sprinlded the blood upon the door as di-
rected.

The families of Israel obeyed this conomand,
and thus showed their faith in God's promise;
and. their first-born were spared from death.
On that fateful night the Lord smote with death
the first-born of the households of Egypt, from
the king to the humblest servant. There w^as
a great cry in Egypt, and now the Idng and the
people thrust out the Israelites. The Israelites
borrowed from the Egyptians their silver, their
gold, and their raiment. The descendants of
Israel, or Jacob, had now grown to upwards of
G00,000 people; and these on foot marched to
the Eod Sea. When the king had bemoaned the
fate of his first-born for a time, then he sum-
moned his army and followed after the Israel-
ites to slay them.

Wlien Moses and Aaron had appeared before
the king and requested that the Israelites be
permitted to go and worship their God, Pharaoh
said: "Who is the Lord, that I should obey Ms
voice to let Israel go? I know not the Lord,
neither will I let Israel go." (Ex, 5:2) When
the Egyptians had oppressed the Israelites hard,
God said unto Moses: "And the Egyptians
shall know that I am the Lord, when I have
gotten me honour upon Pharaoh, upon his
chariots, and upon his horsemen." (Ex. 14:18)
Then God went behind the eamp of Israel and
shielded them with a cloud and a pillar of fire.
The Lord commanded Moses to stretch forth his

72 LIFE

hand over the sea ; and by a strong eas^ ■wind
the Lord caused the sea to go back, so that the
Israehtes passed throngh the Eed Sea on dry
land. '\¥lien the Eg-jTDtians started to follow
after them, they were engulfed in the sea and
were destroyed. God thus demonstrated to the
Israelites that he was their God, their shield
and their protector,

Wlicn they were safely on the other side of
the sea, Moses and the children of Israel sang
a song of praise unto Jehovah : "The Lord is
my strength and song, and he is become my sal-
vation: he is my God, and I will prepare him
an habitation ; any father's God, and I will exalt
him. The Lord is a man of war : the Lord is
his name."— Ex. 15 : 2, 3.

The Lord Jehovah now began to teach the
Israelites lessons of faith. Their miraculous
deliverance from the hands of their enemies
should have been sufficient to establish their
faith in God. Faith and faithfulness is one of
the hardest lessons that man has to learn. Ac-
cording to one's faith is his reward and blessing.

AT MOUNT SINAI

In the third month after the Israelites were
delivered from the Egyptians they came to the
wilderness of Sinai and pitched their camp at
the base of Mount Sinai. At the invitation of
Jehovah, Moses went up into the momitain, that
God might commmiicate with him and arrange

ORGANIZED

n

I

for the ratification of the covenant which had
been made in Egypt,

A covenant is a solemn agreement made be-
tween two or more parties, upon a sufficient con-
sideration, in which both parties agree to do or
not to do certain things. In the law covenant
ratified at Mount Sinai God promised to do
certain things, and the Israelites agreed to do
all that God proposed unto them. The Lord
spoke through Moses, the mediator for Israel.
God there promised the Israelites that if they
would be faithful to their agreement, they
should be unto him a holy nation. — Ex. 19 : 3-8.

"And Moses went up unto God, and the Lord
called unto him out of the mountain, saying.
Thus shalt thon say to the house of Jacob, and
teU the children of Israel : Ye have seen what I
did unto the Egyptians, and how I bare you on
eagles' wings, and brought you unto myself.
Now therefore, if ye will obey my voice indeed,
and keep my covenant, then ye shall be a pecu-
liar treasure unto me above all people : for all
the earth is mane: and ye shall he unto me a
kingdom of priests and an holy nation. These
are the words which thou shalt speak unto the
children of Israel."

Then the Lord told Moses to prepare the peo-
ple, for on the third day thereafter he would
come down and give unto them the law. The
people were assembled at the foot of Mount
Sinai; and on the morning of the third day,
amidst thimders and lightnings and while thick

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clouds hung over the inouTilain, the voice of a
trumpet sounded excocdijigly ]oud and all th>'i
moniitain quaked so that the people trembled
with fear; and then the Lord spoke unto them.
Amidst these great conviilsions of the earth and
the elements, God throuc^h Moses gave nuto the
Israelites the law, the i'ondamenlal portion of
which is set out in the Scriptures as follows;

"And God spake all these words, saying, I
am the Lord thy Grod, which have brought thee
out of the land of Egypt, out of the house of
bondage.

"Thou shalt have no other gods before me.

"Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in
heaven above, or that is in the earth beneath,
or that is in the water under the earth: thou
shalt pot bow down thyself to them, nor serve
them : for I the Lord thy God am a jealous God,
visiting the iniquity of the fathers upon the
children unto the third and fourth generation
of them that hate me; atul shewing mercy unto
thousands of them that love me, and keep my
connnandments.

"Thou shalt not take the name of the Lord
thy God in vain; for the Lord will not hold him
guiltless that taketh his name in vain.

"Kcmembcr the sabbath day, to keep it holy.
Six days shalt thou labour, and do all thy work ;
but the seventh day is the sabbath of the Lord
thy God: in it thou shalt not do any work, thou,
nor thy son, nor thy daughter, thy manservant,

Mosea Receives the Law at Mt. Sinai

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nor thy maidservant, nor thy cattle, nor thy
stranger that is within thy gates: for in six
days the Lord made heaven and earth; the soa,
and all that in them is, and rested the seventh
day: wherefore the Lord blessed the sabbath
day, and hallowed it.

"Hononr thy fatlier and thy mother; that tliy
days may be long npon the land which the Lord
thy God giveth thee,

"Thou shalt not kill.

"Thou shalt not commit adultery.

"Thou shalt not steal.

"Thou shalt not bear false witness against
thy neighbour.

"Thou shalt not covet thy neighbour's house,
thou shalt not covet thy neighbour's wife, nor
his manservant, nor his maidservant, nor his
ox, nor his ass, nor anything that is thy neigh-
bour's,

"And all the people saw the thunderings, and
the lightnings, and the noise of the trumpet,
and the mountain smoking: and when the peo-
ple saw it, they removed, and stood afar off.
And they said unto Moses, Sj)eak thou with us,
and we will hear: but let not God speak with us,
lest we die.

"And Moses said unto the people, Fear not;
for God is come to jirove you, and that his fear
may be before your faces, that ye sin not. And
the people stood afar ot?, and Moses drew near
unto the thick darkness whei'e God was.

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"And the Lord said unto Moses, Thus thou
slialt say unto the children of Israel, Ye have
seen that I have talked with you iTom heaven.
Ye shall not make with me gods of silver,
neither shall ye make unto you gods of gold.
An altar of earth thou shalt make unto me, and
shall sacrifice thereon thy burnt offerings, and
thy peace offerings, thy sheep, and thine oxen :
in all places where I record my name I will
come unto thee, and I will bless thee. And if
thou wilt make me an altar of stone, thou shalt
not build it of hewn stone : for if thou lift up
thy tool upon it, thou hast polluted it. Neither
shalt thou go up by steps unto mine altar, that
thy nakedness he not discovered thereon." — Ex.
20:1-26.

For a record of the divers statutes and or-
dinances which God gave to Israel the reader
is referred to Exodus, chapters twenty-one and
twenty-two.

But many ask: Why should God make a cove-
nant with the people of Israel? The answer is:
God had now organized the Israelites into a na-
tion for his purposes. He had promised that
through the Hne of Judah should come the great
Messiah, to whom the people should be gath-
ered, and who would administer to them the
blessings according to the promise which God
had made to Abraham. Of course God knew
the weaknesses of men, and knew that the Is-
raelites would now be the special target of the
enemy; but he knew that the law would be unto

It

the Jews a teacher or schoohnaster to keep them
separate and distinct from other peoples of the
earth and prepare them to receive the great
Messiah in due time. The law also served to
teach them the real significance of the sacrifices
which they were caused to perform, and which
in due time they would fully understand. The
sacrifices of animals were merely types and shad-
ows, showing that better things would follow.
It is observed that, of all things stated in the
law, that which is made the most prominent is
that the people should worship Jehovah God
and should have no other gods besides him.
Wliy is that feature of the law made so prom-
inent? If Jehovah God is all powerful and is
the personification of love, why should it be
necessary for him to make such a provision in
his law! Did Jehovah God make this laiv for
a selfish purpose, that he might have the wor-
ship of the people? No; God did not make this
law for a selfish xrarpose, He made it for the
special benefit of the Jews and also for the ulti-
mate benefit of all men. The proijer answers
to the above questions are very essential to an
understanding of God's specific dealings with
Israel and of the general blessings he purposes
for aU mankind.

ENEMY'S OEGANIZATION
It is recorded in the book of Job (38 : 4-7)
that when God laid the foundations of the earth
as a habitation for man, "the morning stars

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sang together" for joy. The Holy Scriptures
show that the term "morning stars" refers to
two mighty beings of heaven, namely, Michael
(the Logos) and Lucifer. Ilere something is
said ahout Lucifer, and later herein something
■will be said concerning the Logos.

Lucifer proved to be the disloyal son of God,
while the Logos is the "Faithful and True".
Since this prophecy refers to the laying of the
foundations of the earth as a place for man's
habitation, it is necessary to examine here the
account of the creation of man.

The Grcncsis account, written by Moses under
inspiration of God, discloses that when God had
created the earth, he made a portion thereof
exceedingly beautiful and called it Eden. ITe
planted a garden in the eastern part of Eden,
and then made man and woman and placed
them in this garden of the Lord. (Gen. 2: 8-15)
God clothed man with power and authority to
produce his own species and to fill the earth
in due time.

Lucifer was appointed to the high position of
overlord of man. Ke -was assigned to the duty
of overseeing man and of carrying out God's
purposes concerning hmnanity. Lucifer there-
foi-e occupied a confidential or fiduciary rela-
tionship toward God, and a position of confi-
dence and trust on behalf of man. The Proplxet
Ezekiel records concerning Lucifer that he was
"in Eden the garden of God". The same prophet
further says concerning Lucifer; "Thou art the

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1

anointed cherub that covercth; and I have set
thee so : thou wast upon the holy mountain of
God ; thou hast walked up and dovm in the midst
of the stones of fire. Thou wast pierfect in thy
ways from the day that thou wast created, till
iniquity was found in thee." (Ezek. 28: 14,15)
The title "covering cherub", used herein, shows
that Lucifer occupied a position of trust and
au thority.

Tlie greatest crime that can be committed is
to wilfully betray a trust, resulting in injury
to another. Such is an act of treason. It makes
the perpetrator of the wrong a wicked and
nefarious creature. Lucifer was guilty of this
very thing. lie knew that man was so created
that he must worship a higher being. He knew
that man would enjoy the beauties of E<icn and
worsliip Jehovah God, his Creator and Bene-
factor. He kneAV also that man was clothed with
authority to bring forth children and fill the
earth with a race of people, Lucifer became
ambitious that ho might have from man tlio
worship to which God alone was justly entitled.
He reasoned that if he could turn man away
from God, in due time Adam and Eve and all
their offspring would worship Lucifer, and tliat
then he woitld be like the Most High, God's
prophet says concerning Lucifer :

"How art thou fallen from heaven, Lucifer,
son of the morning! how art thou cut down to
the ground, which didst weaken the nations!
For thou hast said in thine heart, I will ascend

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into heaven, I will exalt my throne above the
stars of God: I will sit also upon the mount of
the congregation, in the sides of the north: I
>vill ascend above the heights of the clouds: I
wiU be like the Most nigh."— Isa. 14: 12-14.

To accomplish his selfish and ^vicked piii'pose
Lucifer resorted to fraud, deceit and lying,
which resulted in murder. Therefore he was a
liar and a murderer from the beginning of man's
liistory. He employed the serpent in Eden
through which to speak to Eve, in order to de-
ceive her. God had told Adam and Eve that
growing upon the trees of Eden there were cer-
tain fruits which they must not eat. Lucifer, in
hie wily and subtle way of deceiving man, ap-
proached Eve first and .said: "Yea, hath God
paid, Ye shall not eat of every tree of the gar-
den f' And the woman replied: "We may eat
of the fruit of the trees of the garden: but of
the fruit of the tree which is in the midst of the
garden, God hatli said, Ye shall not eat of it,
neither shall ye touch it, lest ye die."-Gen. 3 : 1-3.

Now Lucifer knew that in order to succeed
in his wicked purpose he must make God appear
to be a liar, and that he, Lucifer, must appear
as a benefactor. Hence he replied to Eve :

"Ye shall not surely die : for God doth know
that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, know-
ing good and evil. And when the woman saw
that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired

I

to make one wise, she took of the fruit thereof,
and did eat, and gave also unto her husband
with her; and he did eat." — Gen. 3: 4-6.

Thus yielding to the seductive influence of
Lucifer, operating through the serpent. Eve ate
of the fruit in violation of the law of God; and
Adam joined her in the transgression.

THE JUDGMENT

Jehovah God Muast be consistent. He can not
deny himself. Having announced the penalty
for the violation of his law, he must see to it
that the law, when violated, must be enforced.
By the terms of that judgment (Gen. 3:14-24)
it is provided that henceforth there should be
enmity between the seed of the woman and the
Gscd of the serpent ; that in God's due time the
seed of the woman should bruise the serpent's
head; that the woman should bring forth her
children in sorrow ; that man should thereafter
earn his bread in the sweat of his face until he
should return to the dust, whence God had taken
him. To enforce this judgment God drove Adam
and Eve out of Eden and prevented them from
returning, lest they should eat of the tree of
life and live for ever. Outside of Eden, feeding
upon the unfinished fruits of the earth, which
were poisonous, gradually they went into death.

The name Lucifer means "light-bearer"; and
now, since he had become wicked, God changed
his name, so that thereafter he was, and has
been, known by four different names : Serpent,

84 LIFE

Dragon, Satan, and the Devil. Eacli one of
these names has a special significance. Serpent
means deceiver; and ho has sought to deceive
every one who has tried to do riglit. Dragon
means devourer; and he has attempted to de-
vour every one who has tried to walJc in the
way of righteousness. Satan means opposer,
or adversary; and he has opposed everything
of righteousness. Devil means slanderer; and
he has made it his chief business to slander God
and every one who has tried to be in harmony
with God. The sentence of God against him is
that in due time he shall be destroyed. The
prophets Ezekiel and Isaiah both make this
clear :

"Thine heart was lifted up because of thy
beauty; thou hast corrupted thy wisdom by
reason of thy brightness ; I will cast thee to the
ground, I will lay thee before kings, that they
may behold thee. Thou hast defded thy sanc-
tuaries by the multitude of thine iniquities, by
the iniquity of thy traffic ; therefore will I bring
forth a fire from the midst of thee, it shall de-
vour thee; and I will bring thee to ashes upon
the earth, in the sight of all them that behold
thee." (Ezok. 28:17,18) 'Tet thou shalt be
brought down to hell, to the sides of the pit."
— Isa. 14:15.

Of course God could have destroyed Satan
the Devil at once, but his wisdom provided a
more effectual course. Knowing that the wicked
course which Satan would take would test the

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faith of every righteous one, God permitted him
to he used to try the faitli of men. Thus a way
was open whore man could exercise his own
free will. He could choose to follow evil or
choose to follow righteousness. The enemy, Sa-
tan, marks the course of evil. God points out
the way of righteousness and good. Every man
must have an opportunity to exorcise his own
free will-power ; and, if he follows evil, the con-
sequences will be disastrous; but, if good, he
will receive God's blessings.

Prom the time of Eden until now Satan has
opposed every clTort on the j)art of men or peo-
ples to do that which is right. Those who have
attempted to obey God have been the special
targets of the Devil. When Abel would serve
God, the Devil induced Cain to murder his
brother. Prom then till now Satan the enemy
has iDlantod murder in the hearts of men, and
has caused them to kill one another and to at-
tempt the destruction of every one who believes
and serves God.

The enemy, Satan the Devil, seduced a num-
ber of the angels of heaven and turned them
away from God, until there came to be a great
host of devils of whom he is the chief. He pro-
ceeded to set up Ms organization, composed of
a wicked heaven and a wicked earth. Heaven
means the invisible ruling realm and power,
while earth has reference to the organization
of the goveruments of men on earth.

86 LIFE

lu Nodi's day Satan f^Q enemy had seduced
the people and turned them away from God,
and none except Noah and his family remained
true and faithful. God brought the great deluge
upon the earth and destroyed all the creatures
on earth except Noah and liis family, thereby
expressing his displeasure at wickedness, anil
demonstrating his power as superior to that ol.'
others, that mankind might have faith in him
and know that he is the living God. In Abra-
ham's day few people had any faith in God.
Abraham was one of the faithful, and for this
reason he received God's approval and favor,

The Scriptures disclose that it has ever been
the policy of Satan the enemy to induce the peo-
ple to worship him, either directly or indirectly;
and that if he could not induce them to worship
him directly, then he would cause them to wor-
ship graven images or idols, or to worship any-
thing except Jehovah God. Satan the enenvy
organized all the nations outside of the off-
spring of Abraham, and induced them to wor-
ship him or some of his representatives.

When the Israelites were domiciled in Egypt
every nation and people under the sun, aside
from the Israelites, were under the control and
influence of Satan the enemy. Pharaoh was
Satan's chief representative on earth. The
Scriptures show that Pharaoh was a type of
Satan, and that Egypt was a type of the wicked
world under Satan. The great persecution of
the Israelites in Egypt was due to the fact that

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Israel was the only people of God, and that Sa-
tan the enemy sought to destroy them because
God had declared that the seed of promise
should bruise Satan's head in due time. The
Lord God miraculously delivered the Israelites
from Egypt, and thus demonstrated that he is
all-powerful and able to save them to the utter-
most.

God led Israel up to Mount Sinai and there
gave them the law by which they should be
governed, and which would serve as a protec-
tion to them against the wiles of the enemy Sa-
tan. The law also served as a schoolmaster to
teach them and lead them in the way that they
should go as long as they would obey the law.
The purpose of the Lord was to thus lead them
until the coming of the great Messiah, to whom
the people should be gathered and blessed, ac-
cording to his promise. But the people soon foil
into the habit of offering their sacrifices unto
devils. And then God spoke unto Moses and
commanded that they should offer their sacri-
fices unto the Lord: "And they shall no more
offer their sacrifices unto devils, after whom
they have gone a whoring. This shall be a
statute for ever unto them throughout their
generations." — ^Lev. 17 : 7.

And now the question is answered, why God
eonnnanded the people that they should have no
other god besides him. The answer is: Be-
cause he saw how the enemy Satan had turned
ail the nations and peoples into the course of

■wickedness, and he knew tliat the only safe-
g'uard for the Israelites was for them to remain
faithful to Jehovah God. He commanded that
they should •\vorsliip him as the only true God;
and this command was for their good. It %vas
the love of God for the people of Israel that
induced him to give them the law.

'^ GOD'S OEGANIZATION

The Scriptures abnndantly testify to the fact
that there are many pnre and holy angels in
heaven who are loyal to Jehovah God. These
form the invisible part of God's organization,
which organization is righteous. Wlien the peo-
ple of Israel were organized into a nation and
entered into a covenant with Jehovah God that
peoi^le and nation became a part of God's or-
ganization. Zion is one of the names applied to
God's organization. Israel is often mentioned
in the Scriptures under the name Zion. The
reason for this is that for a long time Israel was
the visible part of God's organization on earth.
David was the beloved Idng of Israel. He
was a man after God's own heart. His name
means beloved. He was a type of the great Mes-
siah to come. His son Solomon was a type of
the glorified Messiah reigning in riches and
giory. A city is often used as a symbol of an
organization or government. It is written in
1 Kings 8:1: "Then Solomon assembled the
elders of Israel, and all the heads of the tribes,
the chief of the fathers of the children of Israel,

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unto king Solomon in Jerusalem, that they
might bring up the ark of the covenant of the
Lord out of the city of David, which is Zion."

The Scriptures declare that God dwells in
Zion, as it is written in Psalms 9 : 11 and 132 : 13 ;
'"Sing praises to the Lord, which dwelleth in
Zion: declare among the people his doings."
"For the Lord hath chosen Zion : he hath desired
it for his habitation." Thus it is shown that
Zion is the habitation of Jehovah. "Out of Zion,
the perfection of beauty, God hath sliined." —
Ps. 50:2.

Israel, w^hen in harmony Avith God, being the
only government on earth with which the Lord
dealt, was properly called Zion, because a part
of his organization ; and being the only part of
God's visible organization, it is easily mider-
stood why God hedged about the Israelites with
his perfect law. Israel was favored above any
other people on earth, because God chose Israel
for his people.

The great lessons that God was teaching to
the Israelites, which all men must ultimately
learn are these, to wit: That Satan the enemy
is the v/icked one; that his course leads to de-
struction, and that those who wilfully follow
hiin will in due time be destroyed; that God is
the great righteous One, the God of. wisdom,
justice, love and power, and that he has pro-
vided the way to life and eternal blessedness
for all those who will obey him and follow right-
eousness. The Lord has thus expressed it

90 LIFE

throu^ejli his prophet in Psalm 145:20: "The
Lord preserveth all tliem that love him : but all
tlio wieked will he destroy."

The nation of Israel, therefore, was used for
more than 1800 years as examples to teach a
great lesson to humanity. All the way Satan the
enemy sought to blind Israel and turn that peo-
ple away from Grod. Now the time has coino
for the Jews to see that God's gracious purpose
in dealing with them lovingly and patiently was
for their own benefit; and not for them only,
but that all the families of the earth might learn
the important lesson that righteousness alone
exalteth the people.

Therefore the Israelites, the Jews, during the
time of God's dealing with them, were a typical
people. Their law was typical, foreshadowinf;
some better things to come. Moses plainly says
that he was a type of the great Messiah: "The
Lord thy God will raise up unto thee a Prophet
from the midst of thee, of thy brethren, lilte
unto me; unto him ye shall hearken. I will raise
them up a Prophet from among their brethren,
like unto thee, and will put my words in his
mouth; and he shall speak unto them all that
I shall conmiand him." (Deut. 18 : 15, 18) Isaiah
prophesied that he and his sons were types of
things future : "Behold, I and the children whom
the Lord hath given me ore for signs and for
tokens [types] in Israel, from the Lord of hosts
who dwelleth on Mount Zion." (Isa. 8:18,
Leeser) To the same effect Zechariah prophe-

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I

sied that God intended Israel as a typical peo-
ple.— Zech. 3 : 8.

Seeing then that the people of Israel were
used to make pictures foreshadowing better
things in the future, all peoples, whether Jew
or Gentile, who love righteousness and who de-
sire to live, should study the law of Israel and
God's dealings with that people with the keen-
est interest. It will be found that the things
which happened unto Israel were for examples
for the special bencHt of those who should be
living on earth at the end of the vi^orld and at
the time when God's favor would return to the
Jews, even in the tijiie in which we are now liv-
ing. \Vhen we see and understand that for many
centuries the Devil has had an organization,
that he is the opposer of God and righteousness,
and that for a long time the nation of Israel
was a part of God's organization, it is easy to
understand why Satan would busy himself in
trying to overreach and destroy the nation of
Israel. Thus we are enabled to understand
many things concerning the history of Israel
which are otherwise not understandable. It is
also apparent that any one who falls to the wiles
of the Devil must lose God's favor, and that any
one who will receive the favor of God must turn
away from the Devil and from his organization
and diligently seek the Lord and obey him. God
never put an evil thought into any man's mind.
He never induced man to do an evil act. Inas-
much as Satan the Devil is the enemy of God

92

and is the great evil one, it is absolutely certain
that he has injected into men's minds the evil
thoughts and evil desires that have led to all
the evil deeds.

From the time that Cain murdered Abel to
this very hour Satan the enemy has been the
one who has induced all the murders and other
wicked deeds of hmifiankind, "Righteousness
exalteth a nation : but sin is a reproach to any
people." (Prov. 14 : 34) The facts show that God
offered the nation of Israel an oijportunity to
follow righteousness and to be exalted above all
others, (Ex. 19:5,6) They yielded to the evil
one, fell into sin, and became a reproach. Thus
the history of Israel stands as a monument,
teaching a lesson to all nations and peoples of
earth.

CHAPTER IV

UNFAITHFUL

JEHOVAH is the only true God. With strik-
ing enijihasis he so informed the people of
Israel at Mount Sinai That ho did for their
own benefit. The name Jehovah signifies his
purposes toward his people. That was the name
by which he revealed himself to Moses and to
others of Israel. His expressed purpose was
to lead that people in the right way and show
them the way to life. Had Israel faithfully
kept the covenant God made with that people,
life would have been the result. "Ye shall there-
fore keep my statutes, and my judgments;
wliich if a man do, he shall live in them: I am
the Lord."— Lev. 18 : 5.

Jehovah establislied mth Israel the "pure re-
ligion" (Jas. 1:27); namely, that they should
worshij) Jehovah as the only true God and have
no other gods besides him. Satan tlie enemy,
the chief of devils, and the invisible ruler of the
other nations, established with those nations the
false religion, namely, the worship of devils.

God erected a shield for the protection of
Israel, by the terms of the law which he gave
them. That law provided severe punishment
for any one who indulged in devil-worship.
(Ex. 22:18; Lev. 20:26,27; Deut. 18:9-14)
The experiences throngh which Israel passed
were primarily to demonstrate to them the ne-

94

cessity of loyalty and faithfulness to Jehovah.
The evil cne, Satan, hated the loyal Jews and
sought to destroy them in whatsoever way he
could. His constant elTort was to turn them
away from Jehovah God. During the time of
Joshua the Israelites were faithful to God.
Shortly after his death they hegan to forget
God and fell into sin.

"And the children of Israel did evil in the
sight of the Lord, and served Baalim: and they
forsook the Lord God of their fathers, which
brought them out of the land of Egypt, and
followed other gods, of the gods of the people
that were round ahout them, and bowed them-
selves unto them, and provoked the Lord to
anger. And they forsook the Lord, and served
Caal and Ashtaroth. And the anger of the Lord
was hot against Israel, and he delivered them
. . . into the hands of their enemies round
about, so that they could not any longer stand
before their enemies."— Judg. 2 : 11-14.

"And when the Lord raised them up judges,
then the Lord was with the judge, and delivered
tliom out of the hand of their enemies all the
days of the judge ; for it repented the Lord be-
cause of their groanings by reason of them that
oppressed them and vexed them," (Judg, 2 : 18)
Then the Lord permitted the heathen to dwell
near Israel to test them.

"Now these are the nations which the Lord
left, to prove Israel by them ; even as many of
Israel as had not known all the wars of Canaan.

UNFAITHFUL

And the children of Israel dwelt among the
Canaanites, Hittites, and Amorites, and Periz-
zites, and Ilivites, and Jebusites ; and they took
their daughters to be their wives, and gave their
daughters to their sons, and served their gods.
A.nd the children of Israel did evil in the sight
of the Lord, and forgat the Lord their God, and
served Baalim and the groves." — Jiidg. 3 : 1, 5-7.

Again the Lord permitted the Israelites to
have great tribulation, and when they cried unto
him again he heard their cry and delivered
them. (Judg. 3: 9, 10) Time and time again the
Israelites were unfaithful to their covenant,
and time and again were they punished there-
for, and when they cried unto the Lord he heard
them and delivered them.- — Judg. 4 : 1-15 ; 6 : 7-

Then the Lord raised up Judge Samuel, who
was true and faithful to the Lord; and because
of his faithfulness the Lord delivered Israel out
of the hand of their enemies during all the days
of the judge.

Be it noted tliat whenever Israel was faithful
to the Lord he always delivered them from their
enemies. Without doubt he did this to teach
them that he was not only their great God but
their true and only friend, and that Satan was
and is their enemy. Some marked demonstra-
tions of God's loving-kindness to Israel are
shown in the instances recorded in the Scrip-
tures. A few of these are here recounted;

Gideon, who served God and who prayed im-
to God for help, with a little band of three hun-

m LITE

dred men put to fliglit a host of 200,000 Midian-
ites, God causing these to slay one another.
"Without a doubt the Lord thus showed his fa-
vor "because Gideon obeyed the voice of Jeho-
vah and defied the Devil and his organization.
(Judg. 6:1140; 7:1-25) In this great conflict
Gideon and his little company of three hundred
did nothing but hold high their lamps and cry
out: "The sword of the Lord, and of Gideon/'
The Lord God did the rest and caused the de-
struction of the Midianites.

When Jehoshaphat was king, the combined
armies of Amnion, Moab and Mount Seir came
up against the Israelites. Jelioshaphat knew
that he could not withstand the assault of this
great enemy. He gathered the Israelites before
the temple at Jerusalem, to wit, the men, wo-
men and children. Standing before the temple,
and as the mouthpiece of Israel, Jehoshaphat
prayed to Jehovah God thus : "0 Lord God of
our fathers, art not thou God in heaven! and
rulest not thou over all the kingdoms of the
heathen? and in thine hand is there not power
and might, so that none is able to withstand
thee? And all Judah stood before the Lord, with
their little ones, their wives, and their children."
—2 Chron. 20:6,13.

Then the Lord heard the prayer of Jehosha-
phat, and caused Jahaziel, a son of the tribe of
Levi, to prophesy and to tell Jehoshaphat to
"be not afraid nor dismayed by reason of tliis
great multitude", but that he should go out to

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97

battle and the enemy should fall. He said : "Ta
shall not need to fight in this battle : set your-
selves, stand ye still, and see the salvation of
the Lord ivith you, Judah and Jerusalem;
fear not, nor be dismayed; tomorrow go out
against them: for the Lord will be with you."
—2 Chron. 20 : 17.

And then, under the instructions of the Lord,
Jehoshai^hat ajipointed singers unto the Lord,
who should praise the beauty of holiness as they
went out before the army and praise the Lord
for his mercy and goodness. Next day they
went out to battle; and as the enemy ap-
proached, these smgers began to sing the prais-
es of the Lord, "And when they began to sing
and to praise, the Lord set ambushments against
the children of Ammon, Moab, and mount Seir,
which were come against Judah ; and they were
smitten."— Vs. 22.

On another occasion, to wit, the fourteenth
year of the reign of King Hezekiah, Sennach-
erib, king of Assyria, came to give battle
against the city of Jerusalem. The king of As-
syria was an arrogant, haughty heathen who
worshiped the Devil. This arrogant heathen
king with his great army sent messengers unto
Hezekiah and defied Almighty God. When
Hezeldah heard this message he rent his clothes
and covered himself with sackcloth and ashes
and went down to the house of the Lord. Heze-
kiah was greatly in fear and in trouble, and he

sent liis servant wlio came unto Isaiah the
proi)liet. And Isaiah prophesied:

"Thus shall ye say unto your master, Thus
saith the Lord, Be not afraid of the words that
thou Iiast heard, ■\vhcrcwith the servants of the
king of Assyria have blasphemed me. Behold,
I -will send a blast upon him, and he shall hear
a rumour, and return to his own land; and I
will cause him to fall by the sword in his own
land.""Isa. 37 : 6, 7.

Again the king of Assyria sent messengers to
IIozGldah with a letter, attempting to weaken
the faith of Hezekiah in Jehovah God.

"And Hezekiah received the letter from the
hand of the messengers, and read it; and Heze-^
Idah went up unto the house of the Lord, and
spread it before the Lord. And Hezekiah prayed
unto the Lord, sajdng, O Lord of hosts, Grod of
Israel, that dwellest between the clierubims,
thou art the God, even thou alone, of all the
kingdoms of the earth : thou hast made heaven
and earth. Incline thine ear, Lord, and hear;
open thine eyes, Lord, and see ; and hear aU
the words of Sennacherib, which hath sent to
reproach the living God. Of a truth, Lord, the
kings of Assyria have laid waste all the nations,
and their countries, and have cast their gods into
the fire ; for they were no gods, but the work of
men's hands, wood and stone: therefore they
have destroyed them. Now, therefore, O Lord
our God, save us from his hand, that all the

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101

I

Johovjih Gives Gideon Victory over the Midianilet

'"IliD Bword of Jeliovali, iijul u£ (-l-iili.i,,u. '

kingdoms of the earth, may Imow that thou art
the Lord, even thou only." — Isa. 37 : 14-20.

Then Isaiah proishesied and said nnto King
Hezekiah : "Therefore thus saith the Lord con-
cerning the king of Assyria, He shall not come
into this city, nor shoot an arrow there, nor
come before it with shields, nor cast a bank
against it. By the Avay that he came, by the
same shall he return, and shall not eomo into
this city, saith the Lord. For I will defend this
city to save it for mine own sake, and for my
servant David's sake." — Isa. 37 ; 33-35.

The silence of night settled down npon the
holy city of Jerusalem, but the inhabitants
thereof slept not. They knew that there stood
before the gates of the place of their habitation
a mighty and terrible army that had never
Imown defeat, an army so powerful that it could
snuff oiit the Israelites as the wind drives the
chaff before it. They knew that nothing could
save them from this terrible enemy except the
mighty hand of God. The Lord God had heard
the prayer of Ilezeldah, and the people waited.
And while they waited the Lord God performed
Hs great work for his name's sake and for the
sake of David his beloved servant ; and the Dev-
il and all his angels could not lift a finger to
aid his servant Sennacherib and his mighty
army.

T?Oien the curtains of night lifted, there lay
spread out before the city, \ipon the hills and
plains, 185,000 dead men of Sennacherib's army.

Page 96

102

The Israelites had not struel!: a blow. The God
of heaven, the God of Abraham, Isaac and
Jacob, had delivered them out of the hands of
the enemy, as it is recorded: "Then the angel
of the Lord went forth, and smote in the camp
of the Assyrians a hundred and fonrseore and
five thousand : and when they arose early in the
morning, behold, they were aU dead corpses." —
Isa. 37 : 36.

Many other examples apx>ear in the Scrip-
tures of how Jehovah defended Israel his peo-
ple. All these things Jehovah did that Israel
might learn that he is the Almighty God, the
Creator of heaven and earth, and that his pow-
er is without limitation ; that he is their friend
and deliverer, and could deliver them at any
time out of the hands of the greatest of all
enemies. Notwithstanding this great deliver-
ance Israel again yielded to the seductive in-
fluence of Satan the enemy and turned away
from God.

These things are recounted here, not for the
purpose of reproaching the Jews, but for the
purpose of proving that their hope, and only
hope, is to trust Jehovah God and obey his
voice. In the law God had warned Israel what
they might expect to suffer if they disobeyed
Ms law. To them he said:

"Te shall make you no idols nor graven image,
neither rear you up a standing image, neither
shall ye set up any image of stone in your land,
to bow down unto it: for I am the Lord your

J'

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105

God. Ye sliall keep my sabbaths, and reverence
my sanctuary: I am the Lord.

"If ye wall;; in my statutes, and keep my com-
mandments, and do them; then I "will give you
rain in due season, and the land shall yield her
increase, and the trees of the field shall yield
their frnit. And your threshing shall reach unto
the vintage, and the vintage shall reach unto
the sovdng time : and ye shall eat your bread to
the full, and dAvell in your laud safely. A.nd I
will give peace in the land, and ye shall lie
dowi"- and none shall make you afraid: and I
will rid evil beasts out of the land, neither shall
the sword go through your land. And ye shall
chase your enemies, and they shall fall before
you by the sword. And five of you shall chase
an hundred, and an hmidred of you shall put
ten thousand to flight: and your enemies shall
fall before you by the sword. For I will have
respect unto you, and make y^ou fruitful, and
multiply you, and establish my covenant with
you. And ye shah eat old store, and briBg forth
the old because of the new. And I wiU. set my
tabernacle among you: and my soul shall not
abhor you. And I mil walk among you, and
will be your God, and ye shall be my people. I
am the Lord your God, which brought you forth
out of the land of EgJT*? ^^^^^ J^ should not bo
their bondmen ; and I have broken the bands of
your yoke, and made you go upright.

"But if ye will not hearken unto me, and mil
not do all these commandments ; and if je shall

106

E

despise my statutes, or if your soul ablior my
judgments, so that ye will not do all my com-
mandments, but that ye break my covenant: I
also will do this unto you; I will even appoint
over you terror, consmnption, and the burning
ague, that shall consume the eyes, and cause sor-
row of heart: and ye shall sow your seed in
vain, for your enemies shall eat it. And I vnH
set my face against you, and ye shaU be slain
before your enemies: they that hate you shall
reign over you; and ye shall flee when none
pursueth you. And if ye will not yet for all
this hearken imto me, then I will punish you
seven times more for your sins. And I will de-
stroy your high places, and cut down your
images, and cast your carcases upon the car-
eases of your idols, and my soul shall abhor
you. And I will make your cities waste, and
bring your sanctuaries unto desolation, and I
■v^all not smell the savour of your sweet odours.
And I will bring the land into desolation: and
your enemies which dwell therein shall be
astonished at it. And I will scatter you among
the heathen, and will draw out a sword after
you : and your land sluiU be desolate, and your
cities waste."— Lev. 26 : 1-18, 30-33.

Because of their repeated violation of their
covenant in forsaking the only true God and
falling to the wiles of the enemy, Jehovah
caused his prophet Jeremiah to say unto them :

"Behold, I will send and take all the families
of the north, saith the Lord, and Nebuehadrez-

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107

zar the king of Babylon, my servant, and will
bring them against this land, and against the
inhabitants thereof, and against all these na-
tions round about, and will utterly destroy
tliem, and make them an astonishment, and an
hissing, and perpetual desolations." — Jer. 25 : 9.

Zedelriah v?as Israel's last king. He did evil
in the sight of God. He mocked the prophets
whom Jehovah sent, and despised the words of
God spoken by the prophets, and misused them.
(2 Chron. 36 : 12-16) Then the Lord, through
the mouth of the Prophet Ezekiel, pronounced
the final decree against Israel, which was en-
forced in the year 606 B. C, which decree fol-
lows :

"Therefore thus saith the Lord God, Because
ye have made your iniquity to be remembered,
in that your transgressions are discovered, so
that in all your doings your sins do appear ; be-
cause, I say, that ye arc come to remembrance,
ye shall be taken with the hand. And thou, pro-
fane wicked prince of Israel, whose day is come,
when iniquity shall have an end, thus saith the
Lord God, Remove the diadem, and take off the
crown ; this shall not be the same : exalt him that
is low, and abase him that is high. I will over-
turn, overturn, overturn, it ; and it shall be no
more, until he come whose right it is; and I
will give it him."— Ezek. 21: 24-27.

Then the Lord brought upon the Israelites
the Chaldeans, who broke down the wall of
Jerusalem and burned the house of the Lord

108 LIFE

and all the places thereabout and carried away
the people captive to Babylon; and they slew
the sons of Zedekiah before his eyes, and then
put out the eyes of the king, bound him in fet-
ters, and carried him to Babylon. All this was
done in fulfilment of the prophecy which had
been given as a warning to Israel. See 2 Ki.
25:6,7; 2 Chron. 36:21.

Why did the nation of Israel fall? The answer
is, Because of their imfaithfulness to Jehovah
Grod, It is true that a portion of the Israelites
returned from Babylon seventy years later; but
never again did they have a Idng, and never
again did they have full possession of the land.
They were subject to other nations, and finally
were completely overthrown by the Komans,
and in 73 A.D. the last vestige of their power
disappeared from Palestine.

But is Israel cast off for ever? The answer is,
No, indeed! Mark the statement made by the
Lord to Ezekiel at the time of pronouncing the
final decree against them. It is: "1 will over-
turn, overturn, overturn, it; and it shall be no
more, imtil he come ivhose right it is; and I
wiU give it him." (Ezelc 21: 27) The mere fact
that the Lord said he would overturn it until a
set time is conclusive proof that it is God's pur-
pose to restore Israel to his favor upon certain
conditions. But when? The answer is, With the
coming of Shiloh, the Messiah, to whom shall
the gathering of the people be, as promised in
Gfienesis 49:10. Then he of whom Moses was

!l

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109

a type shall come into his own. (Dent. 18: 15-18)
"And at that time shall Michael [the Messiah]
stand up, the great prince which standeth for
the children of thy people." (Dan. 12: 1) That
will mark the time when the favor of God may
be expected to return to Israel.

Since it was unfaithfulness to Jehovah that
caused them to he cast off, what should we ex-
pect will enable Israel to be restored to God's
favor? The answer is, Faith in God and in his
Word, and full obedience to hun, What is the
reason why they were unfaithful to Godt Clear-
ly the answer is, Because Satan the enemy, the
god of this world, blinded them to the great
truths which God had told them. But tMs blind-
ness is not to continue for ever ; and when it is
removed there shall come unto them the great
Messiah, who shall turn away ungodliness from
the descendants of Judah ; and his house shall
be saved and returned to God's favor.

II

CHAPTER V

WARFARE

TEHOVAH knows best wliat lessons man
^ needs to learn. lie uses t]ie most effective
means to teach those needed lessons. It has
been suggested that God could throw about man
such protection that he would do no wrong.
Some even insist that if God loved man he would
prevent him from going wrong. Were God to
do so, man woiild Ijo merely an automaton and
would have no opportunity to experience the
had effects of going wrong and the good effects
of doing that which is right. Man's vision is
limited. God's wisdom is without limitation.
Therefore God, through his prophet, expressed
the matter in this forceful way: "For as tlie
heavens are higher than the earth, so are my
ways higlicr than your ways, and my thoughts
than your thoughts." — Isa. 55 : 9.

God permitted the Israelites to have a long
and hard experience, that they might learn the
proper lessons. By the lessons taught them, all
mankind can profit.

Captives in the land of the enemy, the Israel-
ites sought solace by the river's banks. There,
removed from the strife of tongues and the
clanging of chains and instruments of war, they
sat down in sorrow to meditate upon their great
calamity. The environment was very different
from the home they had left. In this strange

110

WARFARE

111

land of Babylon they found themselves -without
a leader, without a saoritice, without a feast,
yea, bereft of th© favor of their God. Their
great and long "warfare" was just begun. How
long it would last they could not then know.
They called to mind the blessed things they had
enjoyed at the hands of Jehovah. Before them
everything was dark and desolate. Great sor-
row fell upon them, and they began to weep.

Among those who were there as captives,
doubtless there were many trained and skilled
musicians. Their tongues had been accustomed
to moving freely in song, and their skilful right
hands had swept their harps. The Israelites
could sing and play on the liarp as could no
other people ; for they were the people of God.
They had something to stir the mind and the
heart to praise. Jehovah God had fitted them
for songs of joy. No one can make real music
so well as he who has the spirit of the Lord.

David had been a skilful player upon the
harp. He "vvas a man after God's own heart.
And David's descendants were amongst the
captives. The Levites also were there. The
Babylonian soldiers knew that music by this
orchestra of Jews, accompanied by the sweet
singers of Israel, would be to the natives a rare
treat. Doubtless the captors were mth the cap-
tives by the riverside, watching their move-
ments. When they saw the Jews weeping, they
came to them and said : Tiet iis have, not waU-
ing, but song.' No, not songs of sorrow, but

112

some of those ravishing strains of sacred joy
■wliich only the Jews conld render, and Avhieh
doubtless these Babylonian soldiers had often
heard when encamped about Jerusalem.

It -was impossible for the Jews to comply with
the request of their captors. Their sorrow was
too deep. EespcctfuUy but mournfully they
hung their harps on the willow trees beside the
water's edge. They listened to the moaning of
the troubled stream, which corresponded to the
sorrow in their own hearts. Tears of bitterness
ran hot upon their clieeks. In poetic phrase the
psalmist had prophesied the sad story thus:

"By the rivers of Babylon, there ^VQ sat down,
yea, we wept, when v?e remembered Zion. We
hanged our harps upon the willows in the midst
thereof. For tliere they that carried us away
captive required of us a song; and they that
wasted us required of us mirth, saying, Sing us
one of the songs of Zion." — Ps. 137: 1-4.

But was the spirit of Israel entirely broken?
Did the nation abandon all hope? The prophecy
of the psalmist showed that it Avoidd not, but
that still there was burning in its breast the
faint flame of hope and a determination to be
loyal to the native land. The poet continues:
"If I forget thee, Jerusalem, let my right hand
forget her cunning. If I do not remember thee,
let my tongue cleave to the roof of my mouth ;
if I prefer not Jerusalem above my ciiief joy."
(Ps. 137 : 5, C) To the Israelites their homeland
was the dearest spot on earth. They deter-

W A E F A K E

113

mined to be faithful to it for ever. Then the
psalmist records a prayer to God thus: "Re-
member, trord, the children of Edom in the
day of Jerusalem; who said. Rase it, rase it,
even to the foundation thereof." (Ps. 137:7)
W]iat had Edom done? Edom was a part of the
Devil's organization. Through the false religion
of Edom the Devil had seduced the Israelites
from the path of righteousness. Then they
called upon God to recompense Babylon even as
Babylon rewai'ded these iinf ortunate people :

"0 daughter of Babylon, who art to be de-
stroyed; happy shall he be that rewardcth thee
as thou hast served us. Happy shall he be that
taketh and dasheth thy little ones against the
stones."— Ps. 137:8,9.

Jeremiah the prophet, in his Lamentations in
behalf of exiled Israel, wrote:

"Jerusalem hath grievously sinned; there-
fore she is removed : all that honoured her, de-
spise her, because they have seen her naked-
ness; yea, she sigheth, and turneth backward.
Her lilthiness is in her skirts ; she remembereth
not her last end; therefore she came down
wonderfully; she had no comforter. O Lord,
behold my affliction; for the enemy hath magni-
fled himself. The adversary hath spread out
his hand upon all her pleasant things : for she
hath seen that the heathen entered into her
sanctuary, whom thou didst command that they
should not enter into thy congregation. The
Lord hath trodden under foot all my mighty

114 LIFE

men in the midst of me ; he hath called an as-
sembty against me to crash my young men : tlie
Lord hath trodden the virgin, the daughter of
Jndah, as in a -winepress.

"For these things I weep : mine eye, mine eye
runneth down with water, because the comforter
that should reheve my soul is far from me ; my
children are desolate, because the enemy pre-
vailed. Zion spreadeth forth her hands, and
there is none to comfort her: the Lord hath
commanded concerning Jacob, that his adver-
saries should be romid about him : Jerusalem is
as a menstruous woman among them. The Lord
is righteous; for I have rebelled against his
commandment: hear, I pray you, all people,
and behold my sorrow: my virgins and my
young men are gone into captivity."' — Lam.
1 : 8-10, 15-18.

GENTILE TIMES
Gj-od had established his people on earth
through the line of Judah. The Jews were liis
people, and Jehovah was the God of Israel. All
other nations were heathen and were called
Gentiles, Satan the enemy being their god.
AVith the fall of Zedekiah, and the carrying
away of the Jews captive to Babylon, God's
typical kingdom on earth ceased. There began
the 'Grentile times' and Gentile rule. The first
universal world power was established with
Nebuchadnezzar, king of Babylon, as its visible
head, but with Satan as its real head. There

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115

Satan the enemy became the god of the entire
world. The Lord Jehovah withdrew his favor
from the Jews because of their disobedience,
and did not interfere with Satan's rule. Seventy
years after the beginning of the Gentile times
a remnant of Israel returned to Palestine ; but
never again were they restored to their foiTiier
authority, glory and power. The Jews were
then and ever thereafter the subjeetvS of Gentile
world powers: first, under the Babylonians;
then, under Medo-Persia; then, under the
Greeks; and then came the Bomans.

Jehovah disclosed these world powers in a
vision to his prophet Daniel, and the prophet
describes them in synibolie phrase as wild
beasts. A beast sjTnbolizes a selfish world pow-
er, made up of the three governing elements,
political, commercial and ecclesiastical. Indeed
the symbol well describes these world powers ;
because each one in turn has been vicious and
beastly, under the supervision of Satan, their
superlord.~Dan, 7 : 2-8.

It was in 69 A.D. that the Eomans began the
assault upon the Jews in Palestine ; and on the
fifteenth day of Nisan, 73 A.D., the last strong-
hold of Palestine fell. Thousands of the Jews
had been butchered; and those remaining alive
were driven and scattered amongst the nations
of the earth. In an unfriendly and cruel world
they have been persecuted and have suffered
untold indignities for centuries past. The major
portion of the Jews emigrated to Germany,

BoTimania,, Poland and Russia, particularly the
latter country. In these lands their persecu-
tions, over a long period of centuries, are too
horrible to describe in human phrase. Be it
noted that liistory discloses that the chisi per-
secutors of the Jews have been those wlio claim
to he Christians. By the wicked course that
these so-called Christians have taken they have
caused Christianity to appear as a stench in the
nostrils of many honest people. This also is
due to tlie seductive influence of the enemy,
the Devil.

In the countries ahove named the Jews wore
deprived of the right to hold title to real estate,
the right to hold office and the right of suffrage ;
and in many places they were deprived of the
right to deal in merchandise, some countries
even going so far as to prohibit them from en-
gaging in peddling. They had their proi>erty
confiscated and their homes destroyed; and,
driven from place to place, they were hunted
by their angry enemies as though they w^ere
wild beasts. The persecutions in Russia, in
Roumania, and in other parts of continental
Europe reached a climax within the last half-
century.

To the Jew this era has been a long dark night
and a terrible warfare. Amidst all these perse-
cutions, hoTi/ever, many of the Jews have held
together. Amidst their trials and tribulations
they have developed some of the greatest
lawyers, ablest statesmen, keenest financiers,

"

W A E P A R E

117

^

greatest poets and iihilosophers. But those who
have prospered have generally had the least
faith in God. It will be found that amongst the
poor and the oi^pressod are those who have the
greatest faith and confidence in the promises
that Grod made to Abraham, Isaac, Jacobj and
the prophets. . . . , -,

V/HY THEY SUFFERED
Nothing could be gained by here recounting
the numerous sorrows and persecutions of the
Jews. No people are better acquainted with
these tilings than the Jews themselves. The im-
portant question here arises : Why has Grod per-
mitted these persecutions? God's prophet Jere-
xaitxh answers that question. Prophesjdng at
Jerusalem of and concerning the peoi^le that in-
habited the city and the land, he said:

"For tlius saith the Lord of hosts, the God &f
Israel; Behold, I will cause to cease out of this
place in your eyes, and in your days, the voice
of mirth, and the voice of gladness, the voice of
the bridegroom, and the voice of the bride. And
it shall come to pass, w^hen thou shall shew this
people all these words, and they shall say unto
thee. Wherefore hath the Lord pronounced all
this great evil against us? or what is our iniq-
uity! or what is our sin that we have commit-
ted against the Lord our God? Then shalt thou
say unto them, Because your fathers have for-
saken me, saith the Lord, and have walked after
other gods, and have served them, and have

118 LIFE

worshipped them, and have forsaken me, and
have not kept my law : and ye have done worse
than your fathers; for, behold, ye walk every
one after the imagination of his evil heart, that
they may not hearken unto me ; therefore wiU I
cast you out of this land into a land that ye
know not, neither ye nor your fathers; and
there shaE ye serve other gods day and night,
where I will not shew yon favour." — Jer. 16 : 9-13.

Tims the Lord shows that the great trouble
came upon them because of their xmf aithfulness
to Jehovah God, and because they yielded to
the seductive influences of Satan the Devil and
turned to the worship of evil gods.

Another important question arises: Will the
reproach of the Jew ever be taken away, and
will God's favor ever fully return to that peo-
ple? It was because of the lack of faith that
God cast off the Jews and pennitted them to
suffer. But there arc some who have faith.
There have been at all times during this long
'Varfare" some who have had faith in God.
For many years the Jews who have been per-
mitted to do so have regularly assembled at the
wailing wall in Jerusalem, and have there ut-
tered their prayers and cries unto God that ho
might have mercy upon the Jews and again
bring them into his favor. Their sufferings
have caused them to pray with great earnest-
ness. Long have they waited for their prayers
to be hoard and answered. The Lord, speaking
to Israel through his prophet, gives assurance

I

W A R F A K E

119

ttat some day their warfare will end and they
will be brought back into their own land and
enjoy endless blessings at Jehovah^'s hands. It
is written by the prophet thus :

"Therefore, behold, the days come, saith the
Lord, that it shall no more be said. The Lord
livetli that brought up the children of Israel out
of the land of Kgypt; but, The Lord liveth that
brought up the children of Israel from the land
of tbe north, and from all the lands whither he
had driven them: and I will bring them again
into their land that I gave unto their fathers.
Behold, I will send for many fishers, saith the
Lord, and they shall fisli them ; and after will I
send for many hunters, and they shall hunt
them from eveiy mountain, and from every hill,
and out of the holes of the rocks. For mine eyes
are upon all their ways ; they are not hid from
my face, neither is their iniquity hid from mine
eyes. And first I vnll recompense their iniquity
and their sin doiable; because they have defiled
my land, they liave filled mine inheritance with
the carcases of their detestable and abominable
things,"— Jer. 16:14-18.

But the prophet says that before the Jews
could be brought back into their own land,
fishers would go forth and fish for them, and
hunters would hunt them as wUd beasts
are hunted. The fulfilment of that part of the
prophecy is easily seen. The Christian denom-
inations, in ignorance of God's purpose concern-

120 LIFE

ing the Jew, have tried to proselyte the Jews
and cause them to become members of the
Christian systems. In this they have failed, be-
cause it was not the purpose of God that the
Jews should become affiliated with these insti-
tutions. The persistent effort to proselyte the
Jew has served to drive the Jew away from the
Bible. No Christian who really understands the
Bible has any desire to proselyte.

Then came the "hunters", who have hunted
the Jews in all the countries to which they were
driven. They have persecuted them in every
eoi;ntry to which they have fled. The major
portion of the Jews found a domicile in Russia,
which is tlie "north country' mentioned by the
prophet. In that country the greater amount of
hunting and persecution and pogroms has come
upon the Jews. But this persecution has caused
the Jews to have an increased desire for their
homeland, the land of their fathers, where they
might dwell in security and in peace. The fact
that God, through his prophet, promised to re-
turn them to their homeland is proof conclusive
that their warfare must end some time. There
are certain time-prophecies, now understand-
able in the light of transpiring events, wMch
show exactly the time when the Jews' "warfare"
ends. But these are left for a subsequent con-
sideration. First we shall consider the cer-
tainty of the promises that Israel shaU be re-
turned to Palestine.

f

WARFARE

121

THE PROMISES

That God made the promise to Abraham that
he would give to him, and to his seed after Mm,
the land of Palestine for an everlasting inheri-
tance is of itself sufficient proof that at some
time Israel would be regathered there and have
possession of the land for ever. (Gen. 17 : 8)
But through his prophets the Lord gave many
other promises upon which the Jcav can rest
his faith and know for a certainty that the war-
fare of Israel must end in God's due time, and
that Israel must be regathered unto their own
land and remain there for ever. Some of these
pi'omises follow :

"Again tlie word of the Lord came unto me
saying, Thus saith the Lord, the God of Israel,
Like these good figs, so will I acknowledge them
tliat are carried away captive of Judah, whom
I have sent out of this place into the land of
the Clmldeans for tlieir good. For I will set
mine eyes upon them for good, and I will bring
them again to this land : and I will build tliem,
and not pull them down; and I wiH plant them,
and not pluck them up. And I will give them
an heart to know me, that I am the Lord; and
they shall be my people, and I will be their Godr
for they sliall return unto me with their whole
heart."— Jor. 24:4-7.

"Behold, I will gather them out of all coun-
tries, whither I have driven theni in mine anger,
and in my fury, and in great wrath ; and I will
bring them again unto this place, and I will

122

F E

If

cause tliem to dwell safely: and tliey shall be
my people, and I will be their God; and I "will
give tbem one heart, and one way, that they
may fear me for ever, for the good of them,
and of their children after them,: and I will
make an everlasting covenant with them, that I
Vk^ill not turn away from them to do them good ;
but I will put my fear in their hearts, that they
shall not depart from me. Tea, I will rejoice
over them to do them good, and I will plant
them in this land assuredly with my whole heart
and with my whole soul. For thus saith the
Lord, Like as I have brought all this great evil
upon this people, so will I bring upon them all
the good that I have promised them. And fields
shall be bought in this land, whereof ye say,
It is desolate without man or beast; it is given
into the hand of the Chaldeans, Men shall buy
fields for money, and subscribe evidences, and
seal them, and take witnesses in the land of
Benjamin, and in the places about Jerusalem,
and in the cities of Judah, and in the cities of
the mountains, and in the cities of the vaUey,
and in the cities of the south; for I will cause
their captivity to return, saith the Lord." —
Jer. 32:37-44.

"Therefore say. Thus saith the Lord God,
Although I have cast them far off among the
heathen, and although I have scattered them
among the countries, yet will I be to them as a
little sanctuary in the countries where they shall
come. Therefore say, Thus saith the Lord God,

W A E F A R E

123

I mil even gather you from the people, and as-
semble you out of the countries where ye have
been scattered, and I wiU. give you the land of
Israel."— Ezek. 11:16,17.

"And I the Lord will be their God, and my
servant David a prince among them; I the Lord
have spoken it. And I will make with them a
covenant of peace, and will cause the evil beasts
to cease out of the land; and they shall dwell
safely in the mlderness, and sleep in the woods.
And I will make them and the places round
about my liill a blessing; and I will cause the
shower to come down in his season ; there shall
be showers of blessings. And the tree of the
field shall yield her fruit, and the earth shall
yield her increase, and they shall be safe in
their land, and shall know that I am the Lord,
when I have broken the bands of their yoke,
and delivered them out of the hand of those
that served themselves of them. And they
shall no more be a prey to the heathen,
neither shall the beast of the land devour them;
but they shall dwell safely, and none shall make
them afraid. And I will raise up for them a
plant of renown, and they shall be no more con-
sumed with hunger in the land, neither bear the
shame of the heathen any more. Thus shall
they know that I the Lord their God am with
them, and that they, even the house of Israel,
are my people, saith the Lord God." — Ezek,
34:24-30.

124

r E

"Bnt I had pity for mine holy name, which
the house of Israel had profaned among the
heathen, whither they went. Therefore say ■un-
to the house of Israel, Thus saith the Lord God,
I do not this for your sakes, O house of Israel,
but for mine holy name's sake, -which ye have
profaned among the heathen, whither ye went.
And I will sanctify my great name, which was
profaned among the heathen, which ye have pro-
faned in the midst of them; and the heathen
shall know that I am the Lord, saith the Lord
Grod, when I shall be sanctified in you before
their eyes. For I will take you from among the
heathen, and gather you out of all countries,
and will bring you into your own land." — Ezek.
36 : 21-24.

These promises, which give assurance that
Israel will be regathered to Palestine and never
again be plucked up, could not refer to the re-
gathering of the Jews from Babylon, because
after they had returned from Babylon they were
again plucked up and have since then suffered
their long night of warfare. The promise, time
and again repeated, that the Lord would rcgath-
er them and bless them in the land and keep
them there and bless them for ever, is conclu-
sive proof that the promise must be fulfilled
after their dispersion by the Romans in 73
A.D. These prophecies must apply when Is-
rael's long warfare ends. Behold, that time is
now at hand!

CHAPTER VI

LIGHT

JEHOVAH caused his prophet to put in the
mouth of the people of Israel these words:
'^Vlien I sit in darkness, the Lord shall be a
light unto me. I will bear the indignation of the
Lord, because I have sinned against him, until
he plead my cause and execute judgment for
me: he will bring me forth to the light, and I
shall behold his righteousness." — Mic. 7 : 8, 9.

Darkness is a symbol of death. Light is a
symbol of life. The peoi)le must have an under-
standing of God's "Word in order to receive the
light desired and needed, "The entrance of thy
words giveth light : it giveth understanding un-
to the simple." (Ps. 119 : 130) YvTien the Israel-
ites begin to see and appreciate the light from
God's Word, they will have reason to lift up
the head and take hope. The way of the Israel-
ite has been a long dark warfare. That time of
darlaiess and warfare must end some time.
This conclusion is fully supported by the words
of God spoken through his prophet: "Comfort
ye, comfort ye my people, saith your God.
Speak ye comfortably to Jerusalem, and cry
unto her, that her warfare is accomplished, that
her iniquity is pardoned : for she hath received
of the Lord's hand double for all her sins." — ■
Isa. 40:1, 2.

135

ENDED

Let those who read this prophecy rejoice!
Tlie time for its fultihiient is at hand! Iii a
subsequent chapter will be considered Israel's
"double", mentioned here by the prophet. The
purpose in the present chapter is to consider
the physical facts which show the fulfilment of
prophecy and which prove that the time for the
comfort of Israel has come. Let not only the
Jews be comforted in their hearts now, but let
the Gentiles also rejoice. If the facts show that
the time has come for the regathering of Israel,
the time for their comfort, then it means that
the time has come for the salvation of the world.
It is the beginning of a day of blessings for
manldnd, and therefore a time for receiving
comfort, leading to joy and songs of praise.

The law which Grod gave to Israel through
Moses contained a provision fixing the length
of time for the "warfare" of the Jews. This
was stated in cryptic language ; and now these
words can be understood, because it is due time.
After enumerating to them the many blessings
which they would enjoy if they would obey his
covenant, then the Lord recites to them in the
law the calamities that would befall them by
reason of their disobedience. It is written:

"But if ye will not hearken unto me, and will
not do all these commandments ; and if ye shall
despise my statutes, or if your soul abhor my
judgments, so that ye will not do all my com-
mandments , but that ye break my covenant : I

I G H T

127

also will do this unto you; I will even appoint
over you terror, consumption, and the burning
ague, that shaU consume the eyes, and cause sor-
row of heart: and ye shall sow your seed in
vain, for your enemies shall eat it. And I wiU
set my face against you, and ye shall be slain
before your enemies: they that hate you shall
reign over you; and ye shall flee when none
pursueth you." — Lev. 26 : 14-17.

Time and again the people of Israel turned
away from God and were permitted to fall into
the hands of the enemy. Then they would cry
unto the Lord, and time and again God forgave
them and permitted his favor to return unto
them. The psalmist describes their conduct
thus : "They did not destroy the nations, con-
cerning whom the Lord commanded them: but
were mingled among the heathen, and learned
their works. And they served their idols ; which
were a snare unto them. Yea, they sacrificed
their sons and their daiTghters unto devils." (Ps.
106 : 34-37) Here it is clearly stated that they
were seduced by the Devil. Then the psalmist
continues: "Many times did he deliver them;
but they provoked him with their cormsel, and
were brought low for their iniquity. Neverthe-
less he regarded their affliction, when he heard
their cry : and he remembered for them his cove-
nant, and repented according to the multitude
of his mercies." — Ps. 106 : 43-45.

The Lord was thus giving Israel opportuni-
ties to learn that obedience to him and to the

128

F E

terms of their covenant woitld 'bring them bless-
ings, and that disobedience would bring upon
them sorrow and distress. And then the Lord
said unto them: "And if ye will not yet for all
this hearken unto me, then I will punish you
seven times more for your sins." (Lev. 26 : 18)
By these words recorded in the law we under-
stand God's ajinounced purpose to be that if
Israel failed to learn their lessons and persisted
in wrong-doing, then he would bring upon them
a punishment that would last "seven times", in
addition to the punishments they had already
received.

Because of their disobedience God pronomieed
through his prophet Ezekiel the decree which
was finally enforced against Israel, (Ezek. 21:
24-27) The time of the enforcement of this de-
cree necessarily marks the beginning of the
j)eriod of "seven times". This divine decree was
enforced at the time Zedekiah, Israers last king,
was taken prisoner and, together with other in-
habitants of Israel, was carried away captive
to Babylon. (2 Chron. 36: 11-21) After that Is-
rael never had a king of David's line. This
overthrow of their kingdom occurred in the year
606 B.C. There was formed the first universal
Gentile empire. There God overturned the right
of Israel to rule, and permitted the Gentiles to
take authority and exercise it. The conclusion
must be drawn that the Gentiles were to thus
continue by permission of Jehovah for a period
of seven times.

u

129

The prophecy of Daniel, with reference to
Nebuchadnezzar and the world powers, clearly
means that the period of the Gentiles should be
a period of seven times. (Dan. 4: 16) This pe-
riod of seven times also indicates the length of
time of the "warfare" of the Jews, during which
time they should be isolated and punished and
persecuted in other countries.

A literal Jewish "time" means a year, or
twelve months of thirty days each, or 360 days.
If the ti7ne is syinbolic, a day stands for a year.
Seven symbolic "times" would therefore mean
2520 years. The divine rule for counting sym-
bolic time on the basis of a day for a year is
announced in Numbers 14 : 33, 34 and in Ezeldel
4:6, It follows then that the seven times of
punishment that must come upon Israel, which
would mark the period of their warfare, must be
either seven literal times or .seven synibolic
times. These seven times could not be literal,
for the reason that Israel was in Babylon, not
seven years, but seventy years, and that their
punishment continued many centuries there-
after. It follows then that these seven times,
without a question of doubt, are symbolic. One
symbolic time being 360 years, seven symbolic
times would aggregate 2520 years. This period
of 2520 years began in the year 606 B.C. mth
the overthrow of Zedekiah, and necessarily
ended with the year 1914 A.D. Beckoning by
Jewish time, and having in mind the atonement
day at the end of which the jubilee trumpet was

139

Bounded, tliis period of 2520 years must end
about August 1, 1914. If tliis calculation is
correct, aaid it must be, then something should
have occurred in 1914 to mark the end of God's
favor to the Gentiles, and something shortly
thereafter to indicate that God's favor was re-
turning to the Jew. "We find it even so.

On tile first day of August, 1914, the Gentile
nations of earth became angry, and the great
"World "War began, even as the Lord had fore-
told. Some leading Jews, particularly Dr.
Chaim "Weizmann, were pressing the Jewish in-
terest in Palestine at that time. Turkey was in
control of Palestine. Turkey must first be ex-
pelled before the Jews could accomplish much
in Palestine. In the latter part of 1917 the allied
armies, under the leadership of General Allenby
of the British army, drove back the Turk and
forthwith entered and took possession of the
holy city. Great Britain is, and for a long time
has been, the greatest world power of the Gen-
tile nations. A short time before this the British
goverimient, acting through Mr. Balfour, signi-
fied its purpose of aiding the Jews in reestab-
lishing themselves in Palestine. The Balfour
Declaration, which has now become a historical
document, was issued on the second day of
November, 1917, or about a month before the
allied armies drove out the Turk.

While this was not the first effort of the Jews
to get possession of the land of Palestine and
to rebuild it, this was the first official recogni-

LIGHT

131

tion by the Gentile powers of the right of the
Jew to rebuild his homeland. And be it noted
that this first recognition was given by the
greatest world power amongst the Gentiles.

Exactly on time, then, in 1914, and at the end
of the seven times, the war began ; and the good
that resulted to the Jew from this war was the
recognition by the world powers of the right
of the Jews to return to Palestine and rebuild
tlieir country.

Within a short time the United States and a
number of other Gentile governments concurred
in the expression of the British Empire to have
the Jews reestablished in Palestine. The British
goverimient was appointed as mandatory over
Palestine; and the League of Nations, on July
24, 1922, confirmed this mandate.

A peculiar incident occurred during the con-
sideration of tliis mandate in July, 1922, which
is of interest. It was realized that if ojaposi-
tion should arise in the Council of the League
of Nations against the confirmation of the man-
date, it would not then be confirmed. Lord
Curzon was then acting for the British Empire.
It was understood that Lord Curzon was not in
favor of having the m.andate confirmed, and
that he was unfavorable to the Jews' rebuilding
Palestine. Shortly before the time for the ques-
tion of confirmation to be determined by the
Council of the League of Nations, Lord Curzon
became seriously ill and could not attend. Mr.
Balfour was immediately selected and sent as

132 LIFE

tlie British delegate to the League of Nations,
and stood in the Coiineil. Up to that time lead-
ing Jews were discouraged. But when Mr. Bal-
four was appointed many enthusiastic Jews de-
clared: "It is a miracle from God." Mr. Balfour,
of course, was in favor of the confirmation.

In the spring of 1918, about the time of the
anniversarjr of the deliverance of the children
of Israel from Egypt, Dr. Chaim Weizmann
with assistants, clothed with full power and
authority from the British Empire, went to
Jerusalem and began the work of laying the
foundation of the commonwealth of Palestine.
Thcise dates will appear again in consideration
of the question of Israel's "double".

Certain facts following are confirmed from a
report published in 1925 by the Palestine Foun-
dation Fund:

On November 2, 1917, tlie British Goyernment is-
sued tlie Balfour Declaration with regard to the
establifsliment of a Jewish National Home in Palestine.

On July 24, 1922, at Geneva, the Mandate for
Palerstine was eonijiined hy tlie Coimeil of the League
of Nations, and Great Britain appointed as Manda-
tory of the League of Nations for the administration
of Palestine,

In June, 1920, the Palestine Immigration and Col-
onization Fund, Keren Ilayesod, was established by
the Annual Zionist Conference held in London, to
serve as a general Jewish financial instrument for the
resettlement of Palestine. It was registered in March,
1921, as a Limited Company in London and began to
carry on its activities.

L I G H T

Igg

Spealdng then of what has been accomplished
since 1917, this report further states that the
following things have been achieved, to wit:

Flourishing agricultural settlements have been
founded.

Modern suburbs and garden cities have been called
into being.

Extensive stretches of land have been acquired as
the property of the Jewish people as a whole.

Jewish immigration has been regulated and en-
couraged.

Modern sanitation has been introduced.

An extensive educational system lias been developed.

Hcbrev/ has become the live national language.

The foundation for Jewish self-government has
been laid.

If a minimum immigration of 30,000 souls and a
corresponding budget for the Keren Hayesod of one
million pounds is suggested, this means doubling the
present rate of income. An immigration of 30,000
souls, for whom work has to be iirovidcd, implies that,
in addition, thousands of immigrants who proceed to
Palestine with their own resources, and a correspond-
ing number of doctors, teachers and officials, will find
employment in the country. Such a development will
mean a fuither growth of the Jewish population in
geometric progression, so that, within ten years, from
500,000 to 1,000,000 Jews could settle in Palestine.

The people who, in self-sacrificing enthusiasm, are
ready to devote their lives to the Vifork of restoration,
are ready in their thousands and tens of thousands.
But the needful material resources are not yet avail-
able in adequate measure.

134

On August 18, 1925, the Fonrtoentli Zionist

Co3igTess assembled at Vienna, Austria, Dr.
Cliaim Weizmann presiding. The statement was
made at that conference that the Jewish popula-
tion oi; Palestine Avas then 335,000 and that im-
migration had increased from GOO to 3,000 Jews
a month.

The men who are really doing the work of
relrailding Palestine are called chalusim, which
means pioneers. Many of these are men of
splendid education and training, but they are
devoted to the arduous labor of rebuilding their
homeland.

Throughciit Holland, Q-ermany, Austria, Po-
land and Russia, in fact all over l^hirope, com-
panies of Jewish young men and women are
undergoing the necessary training to qualify
themselves for work in Palestine. Since 1920
the Jewish immigrants to Palestine have gen-
erally been those who have gone through such
a period of training. They arc specially trained
as locksmiths, mechanics, carpenters, furniture
makers, electrical engineers, masons, watch-
makers and other like trades.

The Zionist organization has provided immi-
gration camps, where the immigrants are
cleared from quarantine. AVhcn inunigrants ar-
rive they are registered and a record is taken
as to what they are capable of doing. An effort
is made before they come, to procure work for
them, and they are assigned to places that they
arc qualified to fiU.

G n T

135

The first rcgiilar census of Palestine was tak-
en in October, 1922 ; and it was tlien estimated
that 83,794 Jews resided there. Since then the
Jewish popidation, has increased until in the
spring season of 1929 there were approximately
165,000. There is a healthy stream of immigra-
tion of Jews to Palestine.

The building of roads is carried on in a sys-
tematic manner. Prior to 1918 automobiles
were scarcely known in Palestine because of
lack of roads, but now one can travel from
Dan to Beersheba in an auto. Telephone sys-
tems have been spread over the country, and
other modern means of communication estab-
lished. The Jews have gradually stimulated the
building trade in the last few years. They have
built flour mills, oil, soap and margarine fac-
tories, shops for mechanical engineering, carpet
factories, textile mills, tanneries, hat factories,
and printing plants.

In September, 1921, there was a contract en-
tered into on behalf of the government witii
Pinhas Rutenberg; and among other things it
is provided in that contract tliat there should
be erected a dam in the Jordan Eiver in Kerak ;
that a canal shall be dug for conducting water
from the Lake of Tiberius, the Sea of Galilee,
to a power house to be erected; that jjipes and
conduits are to be installed for conveying the
water from such canal to turbine engines in
said power house; that this water-power sliall
be used for operating machinery to produce

136

electricity suilfieieBt to meet tlic requirements of
all companies, corporations or persons desiring
to use the same; that there shall be installed
necessary cables and transmission lines to
transmit tliis electric current, also necessary
transforming stations. Tlie contract provides
for damming the water in the Lake of Tiberius
to a certain level. It also contains provisions
to divert the waters of the Yarmiik River and
its afUnents, and the right and power to erect
all necessary lines and distributmg systems.
Briefly stated, it has a provision for a gigantic
irrigation scheme by which the arid lands of
Palestine can be made protluctive. Further-
more, those portions of the land of Palestine
which heretofore have been nntillable becanso
of swamps have now been drained and the water
stored for irrigation purposes.

On the River Jordan, half an hour's journey
south of the Sea of Galilee, steady progress is
now being made in the construction of a great
hydro-electrie power station which will usher
in a new economic era for the Holy Land. Thus
under the supervising genius of Pinhas Ruten-
berg the storied river of Bible times is to be
made to produce 300,000 horsepower of energy
for new Palestine's farms, homes and factories.

Early in the spring of 1925 a steamship com-
pany, formed by Jews in the city of New York,
began the operation of a steamship line from
New York direct to Palestine, The initial trip
was made by the Steamship "President Arthur'',

I c

137

which left New York port March 12, 1925, It

is estimated that fully 125,000 enthusiastic Jews
gathered at the dock and cheered those who
were going on this first voyage. A passenger
on that boat, and who also attended the dedica-
tion of the university at Jerusalem, made the
following report:

About noon of March 31, 1925, the "President
Arthur" came in sight of the harbor where wc land-
ed. The sliip carried about 350 passengers, almost
all of wliom were Jews. They were gathered on the
deck when we came in sight of Mount Carmel ; and
when it dawned upon tlicra that they were looking
at the mountain ■wlicrc the Proi^liet Elijah at Jeho-
vah's direction had put to death the prophets of Baal,
and that this was the land of their forcfathei-s, they
gave vent to their feelings. Old and young formed
circles on deck and began to sing and dance and
cry. . . .

At throe o'clock in the afternoon [April 1, 1925]
the dedication service began on tlic eastern slope of
Moimt Scoi)ug. Within the regular enclosure seats
for about 8,000 were provided, all of wliich were
filled, and several thousand persons were standing at
points of vantage on the hillside. The pTOminont
figures on the platform were Lord Balfour, Sir
Herbert Samuel, General AUenby, Dr. Weizmann,
Dr. Magnus, Colonel Kish, Dr. Rnppin, Dr. Levy
and others.

From the platform where the speakers sat one
could see the fords of the Jordan, where Joshua led
the ehiidrcn of Israel into the land of promise. From
the same j^oint one could see the top of Mount Seopus,
where the Itoman conquerors had tJicir headquarters

138

wliile destroying Jcmsalem at tJio last dispersion.
One of tlie spealicrs referred to this, remarking that
it was quite strilcing tliat at tlie beginning of tlie reor-
ganization of the Jewish nation in Palestine tlioy
■were linlied between these two points, and were there
dedicating a school of learning wliich in due time, as
they hoped, would make its influence felt all over tho
world.

We visited a new colony at Dilb. This is a coopera-
tive colony settled by Jews from Ukrainia. There is
a dairy in this colony from wliich milk is sold in
Jerusalem. Quito a number of trees have already
been set out there. While I was in the colony men
wci'o busy at tiiat time, and the ancient terraces are
being restored, In addition to the pines and cypress
trees already set out, over fifty varieties of table
grapes have been planted.

We passed by tlie colony of Hnlda. This also is a
cooperative colony, where several hundred acres of
land had been planted with olive trees and also 70,000
trees of various other varieties. Mixed farming is
done in this place.

We visited Pushon Ic Zion, This colony was estab-
li^lied several years ago by Baron Edmund de Roths-
child, aiid is a most beautiful .spot. They have a
splendid macadamized road leading fi'om the main
road between Jaffa and Jerusalem, on cither side of
which are beautiful orchards, grape vineyards and
orange groves, and in the colony itself the streets
are liucd with graceful palm trees. Hero are located
tlie Kishon le Zion wine cellars, reckoned to be tho
second largest in the world. They produce 1,320,000
gallons of various kinds of wine each year.

From here we proceeded to Tel Aviv, one of the

L I G n

139

most advanced colonics established by the Jews; in
fact, it is a modern city of about 25,000 population,
joining closely to Jaffa, After passing through tlic
narrow filthy streets of Jaffa and coming into tlie
modem twentieth century city of Tel Aviv, one is
impressed mth the work that the Jews are douig in
Palestine. Tel Aviv was fotmded in the year 1909, on
the sand dunca just northeast of Jaffa. Starting with
a group of sixty families, it has now grown into a
flourishing city. Its principal tlioroughfare, called
Allonby Avenue, is the main business street of tho
city. It is suffieieutly wide and comfortable for mod-
em traffic, lias paved sidewalks, is lined with build-
ings of reddish-grey stone and of stucco; and many
now buildings arc now being erected there, from
brick made in tho city itself.

Some of the streets are lined witli palm trees and
look like some of our up-to-date California cities. In
Tel Aviv is an agricultural experimental station.

There is also located in Tel Aviv a Dclfiner Silk
Factory, tho Eutenberg Power Station, and the Silica
Brick Works, at which are made splendid building
bricks. Tlicre is one large factory here, and several
smaller ones ; and from those sand dunes, which were
a great obstacle to the earlier scttlci-s, they are now
gathering the material for the construction of beauti-
ful modern homes. Tel Aviv is a thriving city; and
it lias made such an impression upon the Arabs of
Jaffa that the latter now desire to unite Jaffa with
Tel Aviv, in the hope that it may share in the general
prosperity.

I visited the colonies of Pctah Tilvva, Balfouria,
Nahala, and many other settlements, Nahala is built
upon what was once a fever- and malaria-infested

1-10

marsh. The land was soft and boggy. Wlien tlio
Jews attempted to rod aim it the Arabs jeered them,
saying that even a bird that would stop there to get
a drink \TOuld die. In 1921 the Jews began to drain
tlie swamps. They dug fourt,een miles of canals and
laid much underground pipe. They assembled the
water in a reservoir and erected a eeraent water tower
from which the water is pumped and supplied for
irrigation purposes to other districts that need it, At
Nahala there are now 30,000 eucalyptus trees in one
grove. The farmers arc working v/ith modern imple-
ments. Their home.5 are well built, cozy, and sur-
rounded with flower gardens.

Tli,e colony of Ain Harod, foimded in 1921, is alyo
built upon what was once a swamp, which has been
drained and where a water supply is installed. Here
numerous gi/ape vines and olive trees, banana groves,
cypress, pine, acacia, and casuarina trees have been
planted.

I visited many other colonies. Kcnncret is located
Ti'hcrc the Jordan liiver leaves Galilee, There has
been much dF,iinago work done here, and over 60,000
trees have been jilanted in this colony, A modern
bridge built across the Jordan connects Kcnneret
Dagania. The latter named colony produces much
fruit, vegetables, poultry, and dairy products.

The Scriptures record tliat at tlie end of the
seventy years' captivity (536 B.C.) a remnant
of tlie Jews returned from Babylon and "witli
great enthusiasni began tlie relmiiding of tlieii'
country. One is reminded tliat a similar move-
ment is noAv under way at the end of the Gen-
tile times; a remnant of tlie Jev^'s are return-
ing to Palestine and rebuilding their homeland.

G n

141

Have these things come about by chance? Can
any Jew who is familiar with the history of his
people, and particularly with God's dealing v/itli
that people, have any doubt about what the
present activities in Palestine mean! The re-
turn of the Jews to that land, the building of
houses and roads and waterways, planting vine-
yards and trees, and otherwise improving the
land, is but in fulfilment of prophecJ^ The
reader's attention is invited to some of these
prophecies, long ago uttered, which the physical
facts show are now in course of fulfihncnt. As
touching the return of the Jev^s to Palestine
after their last dispersion in 73 A.D., through
tlie Prophet Jeremiah God said:

"For I will set mine eyes upon them for good,
and I will bring them again to this land: and
I will build them, and not pull them Hovm ; and
I will plant them, and not pluck them up. And
I will give them an heart to know me, that I
am the Lord; and they shall be my peoi)le, and
I will be their God: for they shall return unto
me with their whole heart." — Jer. 24 : C, 7.

"Behold, I will gather them out of all coun-
tries whither I have driven them in mine anger,
and in my fury, and in great wrath ; and I will
bring them again unto this place, and I will
cause them to dwell safely; and they shall be
my people, and I mil he their God; and I will
give them one heart, and one way, that they
nsay fear me for ever, for the good of them, and
of their children after them."— Jer. 32 : 37-39.

142 LIFE

Tlie physical facts show that these propliecies
are now in course of f uliLLment ; fully 165,000
Jews have been brought back from the various
parts of the earth whither they had been driven.
For many centuries after the dispersion of 73
A.D., the land of promise lay desolate. God's
prophet Jeremiah foretold the eoniing again of
the people and the purchasing of the land by
the Jews:

"And fields shall be bought in this land,
Yvhereof ye say, It is desolate without man or
beast; it is given into the hand of the Chal-
deans. Men shall buy fields for money, and sub-
scribe evidences, and seal them, and take wit-
nesses in the land of Benjamin, and in the
places about Jerusalem, and in the cities of
Judah, and in the cities of the mountains, and
in the cities of the valley, and in the cities of
the south: for I will cause their captivity to
return, saith the Lord."-— Jer. 32:43,44.

Eeference is made to the report of the Keren
liayesod, edition mentioned, in ■which it is stated
that thousands of acres have been purchased,
just as the prophet foretold.

Above are mentioned the irrigation plans in
process of fulfilment in the land of Palestme;
the draining of sv/amx^s, building of power
plants, etc. This is exactly in fulfihiient of
prophecy, as it is written :

"I will open rivers in high places, and fomi-
tains in the midst of the valleys ; I will make the

I G n

143

wilderness a pool of water, and the dry land
J springs of water. I will plant in the wilderness

the cedar, the shittali tree, and the myrtle, and
the oil tree ; I will set in the desert the fir tree,
and the pine, and the box tree together; that
they may see, and know, and consider, and un-
derstand together, that the hand of the Lord
hath done this, and the Holy One of Israel hath
created it."— Isa. 41 : 18-20.

One reading the foregoing prophecies rejoices
7h to know that many gardens are cultivated in

the land of Palestine to jiroduce food for the
Jews who are returning there. And in this con-
nection one reads the words of God foretelling
these very things : "And I will bring again the
captivity of my people of Israel, and they . , .
shall j)lant vineyards, and drink the wine
thereof; they shall also make gardens, and eat
the fruit of them. And I will plant them upon
their land, and they shall no more be pulled up
out of their land." — Amos 9 : 14, 15.

The physical facts show that millions of trees
have recently been planted in furtherance of
the afforestation scheme of Palestine. God's
prophet foretold this: "I will plant in the ml-
derness the cedar, the shittah tree, and the
myrtle, and the oil tree ; I will set in the desert
the fir tree, and the pine^ and the box tree to-
gether."— Isa. 41 : 19.

There are now more than one hundred Jewish
colonies in. Palestine. These are being built on

144

P E

modern plans; and houses are being provided
for the people to live in permanently, not mere-
ly at the whims of landlords. They are plant-
ing their own vineyards and eating the fruit
thereof. This is but the beginning of the fulfil-
ment of prophecy:

"And they shall build houses, and iuhalnt
them; and they shall plant vineyards, and eat
the fruit of them. They shall not build, and an-
otlier inhabit; they shall not plant, and another
eat: for as the days of a tree are the days of
my people, and mine elect shall long enjoy the
work of their hands. They shall not labour in
vain, nor bring forth for trouble; for they are
tlie seed of the blessed of the Lord, and their
offspring with them."— Isa. 65 : 21-23.

No other nation on earth has had such kind
and considerate treatment at the hands of Je-
hovah as have the Jews. No other people have
had reason to have faith in God as have the
Jews. The enemy, however, has long blinded
the offspring of Jacob to the great truths con-
tained in the Bible, Now the time has come for
them to know these facts. Knowledge of God's
loving-lrindncss in dealing with them is essen-
tial to their bappmess. This is the time, there-
fore, when a message of comfort must come to
the Jew. Every one who loves Jehovah should
take pleasure in passing the good tidings on
to those who are Jews and who desire to know
and to do God's holy will.

H T

im-

PROPHET

Up to this point every Scriptural authority
(!ited is taken from the Ilel^rew propliets as
recorded in the Hebrew Bible. Many of tliese
prophecies are now in course of fulfilment, and
are being fulfilled in such a manner tliat any
and all may understand them. Their fulfihnent
should not only cause comfort to the heart of
the Jews, but cause them to rejoice. The history
of that people shows tJiat God has always been
pleased with them when they exercised faith
in liis Word and tried to obey it, God never
changes. Every Jew should have fall faith and
confidence now in tlie Word of God. According
to your faith will be your comfort and joy and
blessing.

Long centuries ago there was born in the
humble city of Bctlileheni a Jew. From Ms
youth lip he manifested unusual brilliancy,
Wlien he grew to manhood's estate he went
about the country, particularly in Jerusalem
and the vicinity, teaching the people. His name
was Jesus. Other Jews before had been named
Jesus, This, in fact, was the name of Joshua,
Joslnua and Jesus mean the same thing. ]\Iany
Jews lielieved that Jesus of Nazareth, born at
Bethlehem, was a prophet. Jews have been
prejudiced against him and his testuuony by
so-called Christians. Satan the enemy has used
i?onie wlio call themselves Christians to malve
the name of Jesus odious to Jews.

146 LIFE

The only purpose of introducing Ms testi-
mony at this point is to show by tlie physical
facts how his testimony fully corroborates that
of the other prophets hereinbefore cited. What-
ever else Jews believe about Jesus of Bethle-
hem, they reeognisie him as a great teacher of
unusual attainraontg. His testimony, therefore,
is submitted liere with confidence that all un-
biased Jews will consider it candidly with tlic
testimony of the prophets of old. Whether Je-
sus is what some claim him to be is at this point
not material to the argument. The fact that ho
was a Jew, born of the house of Judah, was a
great teacher, had many disciples who followed
him, and tliat his words arc corroborated by
the proj)hcts of old, is sufficient to w^arrant any
Jew at this time to examine the testimony of
Jesus as a witness, and to determine from the
physical facts whether or not it is reliable. Ho
was on earth at a very critical time in Jewish
history, yea, at a most important time, Aud
novf let each reader have in mind onlj^ one thing,
that Jesus was a Jew, and that as a Jew he
is so testifying.

At the time Jesus taught in Jerusalem, the
Jews had been for many years under the yoke
01 the Gentile world powers. Their forefathers
had witnessed the fall of the Babylonians, the
Medo-Persians, and the Grecian universal em-
pire; and now Eome ruled the earth. Most of
the Jews were familiar with the words of their
prophets, because the law of Moses required

L I G n

147

f

that they learn these. The devout ones Icnew
that God had promised that in due time he
would overturn the Gentiles and that his favor
would return to the Jews. These looked for-
ward to the time when God would restore the
kingdom of Israel and, through that kingdom,
would bless aU the families of the earth, even
as he had j)romised to Abraham. It was the
most natural thing that the disciples of Jesus
should go to him and ask hun about the pros-
pects for the establishment of the kingdom, and
when the Gentile times would end.

The disciples Iniew as well as did Jesus that
the Gentile times would end some time, because
God had promised that the Gentiles should rule
only for a specific period. They understood that
the end of the GeutQe times meant the end of
the world. The word "world" does not mean the
earth, but signifies the peoples organized into
a foim of government mider the supervision of
an overlord. The Jews were anxious that the
world should end and that the Lord should
establish the new world or government. For
this reason the disciples of Jesus approached
him and propounded this question: 'Tell us,
what shall be the proof of the end of the world?'

Now, in considering the answer to this ques-
tion, call to mind the proof given in a foi-mer
chapter, which showed that the Gentile times
would legally end in 1914 and what would occur
at that time.

X48 L I F E-

Tlie answer of Jesns to the question was this :
"Nation shall rise against nation, and kingdom
against kingdom," in a world war. This proph-
ecy was fnliilled in 1914. Never before was
there a world war. Prior to that time wars were
fonght, amiy against army; but from 1914 to
1918 it was nation against nation and Idngdom
against kingdom; and every person in the na-
tion, man, woman and child, was forced to have
some part in either preparing material at home
or going to the front or conserving food as a
war measure. The nations were organized as
never before. It was indeed a world war. It
marked exactly the end of the Gentile times, or
the end of the world.

Further answering this question, Jesus said
that the World War would be followed by fam-
ines, pestilences, and earthquakes. The fam-
ines which accompanied the World War in
Russia, in Germany, in Austria, and in other
parts of the earth, are unprecedented. Further-
more, in 1918 came the greatest pestilence the
earth has ever known, exactly as Jesus had
foretold. That pestilence, called the Spanish
"flu", swept the poiralation from the frozen
zones of tlie north to the torrid zones of the
Boiith, and killed more people in six months
than the World War did in four years.

Further testifying in answer to the question,
Jesus said that, following the war, famines and
pestilence, there would be general '''distress of
nations, with perplexit/'. All the nations of

'

LIGHT

149

earth have been in distress and perplexity since
the World War, and no one has yet brought
forth a scheme that will overcome these difu-
cnlties.

Further answering the question Jesus, testi-
fying to his disciples, said: 'Then the Jews shall
fall by the edge of the sword ; they shall be led
away captives into all nations, and Jerusalem
shall be trodden do'wn of the Gentiles until the
times of the Gentiles be fulfilled.— Matt. 24;
Luke 21.

The testimony of Jesus is therefore a com-
plete corroboration of what has heretofore been
proven by the prophets of old and by the phys-
ical facts in fulfilment of those prophecies. This
of itself should cause every Jew to calmly con-
sider what Jesus did on earth. In subsequent
chapters will be cited the testimony of Jesus
in corroboration of the prophets of old, and
these should be considered together in the light
of what is transpiring at this time. He could
not have been a prophet except by the author-
ity of Jehovah God, If he was a prophet, then
Ms testimony must be considered as authorita-
tive and coming from Jehovah God.

It is written concerning Jesus who was born
at Bethlehem: "In him was life ; and the life was
the light of men. And the hght shineth in dark-
ness; and the darkness comprehended it not.
That was the true Light, which lighteth every
man that cometh into the world,"-John 1 : 4, 5, 9.

CHAPTEE Vn

"DOUBLE"

TT IS now ascertainable, after the fulfilment
■^ of certain iirophecics, what the prophets
meant by Israers "dovi\Ae.", and by this means
to determine exactly the date when God's favor
should begin to return to IsraeL The facts show
that Israel's period of disfavor or punishment
was exactly tlte same length as the period of
time dnring which God had sliown liis favor to
Israel. Jehovah, by his prophet, said: "There-
fore, behold, the days come, saith the Lord,
that it shall no more be said, The Lord liveth,
that brought np the children of Israel out of
the land of l*^gy}:it; but, The Lord liveth, that
brought up the children of Israel from the land
of the north, and from all the lands whither he
had driven them; and I will bring them again
into their land that I gave unto their fathers-
Behold, I will send for many fishers, saith the
Lord, and they shall fish them; and after will
I send for many hvmters, and they shall hunt
them from evciy monntain, and from every hdl,
and out of the holes of the rocks. For mine eyes
are upon all their ways : they are not hid from
my face, neither is their iniquity hid from mine
eyes. Ajid first I will recompense their iniquity
and their sin double ; because they have defiled
my land, they have filled mine inheritance with

ISO

D U B L E"

151

the carcases of their detestable and abominable

things."

This dispersion without doubt refers to the
final overthrow of tlie Jews in the month of
Nisan, 73 A.D. Wlien they were taken captive
and carried away to Babylon, God still held out
his hand of favor to the Jews and in due time
brought them back into their land. Hi.s favor
continued with them until the days of their
overthrow by the Romans- Then they were
driven into many countries, particularly into
Eussia, wluch is the "'north country" mentioned
here by the Prophet Jeremiah. The facts all
show that it is from Eussia, the nortJi country,
that the majority of the Jews have returned
to Palestine during the past few years.

The Avord "double" used by the Pi'ophot Jere-
miah is from the Hebrew viisJmeh, which means
repetition, duplication, or double (as to amoimt).
The irresistible conclusion is that the period of
God's disfavor upon the Jews would be the
same length of time as the period of his favor,
the one being a double of the other.

AU historians agree that the final overthrow
of Israel oeenrred in the month of Nisan, 73
A.D., and that their troulilo began just forty
years prior thereto; to wit, in Nisan, 33 A.D.
Counting back from 33 A.D. to the date of the
organization of the nation at the death of Ja-
cob, we find that the period is exactly 1845
years. This, then, would mark the period, in
years, of God's favor to Israel. The disfavor

irs3 LIFE

should 1)6 exactly the same length, to fulfil the
double. Before tho cviilence sljo-wing tlie fulfil-
ment of this prophecy is examined, another
prophecy is considered in corroboration of tlic
above, which showa that the time is accnratoly
calcnlatcd.

The Prophet Zechariah, addressing the Jews,
said:

"Bejoicc greatly, O daughter of Zion; shout,
O daugliter of Jerusalem; behold, thy King
cometh unto thee ; he is just, and having salva-
tion; lowly, and riding upon an ass, and upon
a colt the fonl of an as.s. '^furn you to the strong
hold, ye prisoners of hope: even to day do I
declare that I "will render double unto thee."^
Zeeh. D : 9, 12.

The words "oven to day do I declare that I
will render double unto thee" show that the ful-
fihnent of this prophecy of Zecliariali will mark
tiie day or time from which the double begins
to count. Now again wo introduce the testimony
in regard to Jesus and cit(^ Koine of his words.
If the pliysiical facts show a ful/ihneut of Zecha-
riah's prophecy (and this is corroborated by the
prophecy of Isaiah), tlien this .should at least
be taken as competent evidence upon the point
at issue. AH Jews must admit that Jesus was
a eompet(.'nt witness.

It is a liistorical fact that on the tenth day
of Nisan, 33 A.D., Jesus rode into Jerusalem
upon an ass and offei'cd hiujself to the Jews
as their king. AVhether they accei>ied him or

"DOUBLE'

153

rejected him makes no difference. The fact is
that he was a Jew, a great teacher with a fol-
lowing, and possessed the qualifications to be
king, and that he offered himself as such. The
following historical record appears concerning
the same:

"And v.'hen they drew nigh unto Jerusalem,
and w^ere coming to Bethphago, unto the momit
of Olives, then sent Jesus two disciples, saying
unto them, Go into the village over against you,
and straightway ye shall find an ass tied, and
a colt with her : loose them, and bring them unto
me. And if any man say ought unto you, ye
shall say, The Lord hath need of them; and
straightway he will send them. All this was
done, that it might be ful filled which was spoken
by the prophet, saying. Tell yc the daughter of
Sion, Behold, thy l^ing cometh unto theo, meek,
and sitting upon an ass, and a colt the foal of
an ass. And the disciples went, and did as Je-
sus commanded them, and brought the ass, and
the colt, and put on them their clothes, and they
set him thereon. And a very great multitude
spread their garments in the way; others cut
down branches from the trees, and strawed
them in the way. And the multitude that went
before, and that followed, cried, saying, Ho-
sanna to the Son of David! Blessed is he that
cometh in the name of the Lord: liosanna in
the highest!"— Matt. 21:1-9.

Here then, in 33 A.D., is the occurrence of
that which is stated as a fulfilment of Zeeha-

154

riah's prophecy. It was a turning point. From
that day back to the lijne of the orgamzation of
Israel at Jacob's death is 18i5 years, while from
that date forty years forward marks the com-
plete overthrow of the nation of Israel. The
Jeicdsh EncyclopccUa says: "^Vith the fall of
Masada the Avar came to an end on the 14th of
Msan, 73 A.D." Other historians corroborate
this date.

It is therefore to bo seen that the double be-
gan to count in the spiing of the year 33 A.D. ;
and since there had been 1845 years of favor to
Israel, 1845 years mnst paa.s away before it
could be expected that any favor could begin
to return to Israel. And 1845 years forward
from 33 A.D. brings us to 1878 A.D. That date,
then, should mark the beginning of God's favor
to Israel; while forty years later, or 1918 A.D.,
which would correspond with the date of the
complete fall of Palestine, should mark the be-
ginning of the official reestablishment of the
Jews in Palestine, provided we have projierly
interpreted this scripture with reference to the
beginning of the "double".

Now let us note Ihe physical facts and see
how these facts show that the dates above men-
tioned are correct:

Turkey as the governing factor had long been
in possession of the land of Palestine. A war
was in progress between Turkey and Bussia
in 1878. Russia was successful in that war and
forced the Turks to sign the Treaty of San

"D U B L E'

155

Stefano. This treaty was so unjust that the
British Empire took a hand in tlic affair. At
that time Disraeli, known officially as Lord
Beaconsfield, a Jew, was prime minister of the
British Empire. After Russia had agreed to
disciiss the matter with Great Britain a con-
gress was called which convened at Berlin,
Germany, on June 13, 1878, and remained in
session for thirty days. Lord Beaconsfield at-
tended that congress and also wrote tlie treaty.
He was the first and only Jewish i>rime minister
of Great Britain. The following is an excerpt
from the Jeivish Encyclopedia:

Eussia, at war with Turkey, was successJ!ul, and by
the treaty of San Stefano, practically effaced Turkey
from Europe. Lord Eeaeoiisficld, a Jew, came into
power in 1874. As premier of Great Britain, lieacoiis-
field sent the English fleet into tlic Dardanelles and
brought Indian troops to Malta and made a demon-
stration against Eussia. Slio yielded and agreed to a
discussion of the whole affair at Berlin. Accordingly,
from June 13 to July 13, 1878, the Berlin Congress
was held. Beaconsfield eomxiellcd Eussia to greatly
modify this treaty, Turkey was enfranchised and
made independent, but upon condition that civil and
religious rights be granted to the Jews. This had an
important bearing on the history of the Jews.

It was exactly at the proper time, to wit, 1878,
that the first favor toward the Jew was mani-
fested. A short time thereafter there began in
Russia, Roumania and Germany a great persecu-
tion of the Jews. Undoubtedly the Lord permit-

15G LIFE

tod this persecntion in order to create in tlie
Jews themselves a desire to return to Palestine.
It was because of this persecution that Zion-
ifcim had its birth. In 1896 Thcodor Herzl was
pnhlishiii-j a ne-wsxiajier under the title, A Jew-
ish State. In this paper he eliampioned the cause
of the Jews. In stating the reason why he had
championed the cause of the Jews and would
attempt to rccolonize them in Palestine, the he-
loved Ilerzl said :

"The scheme in question included the employ-
ment of an existent propelling force. Eveiy-
tliing depends on our propelling force. And
what is our propelling force? The miseries of
the Jews."

ZIONISM ORGANIZED

Zionism was officially organized in 1897. The
first Zionist Congress was held in that year, at
Basel, Switzerland, and Avas attended by 206
delegates. The purpose of organizing Zionism
was declared at that congress:

Zionism aims to create a publicly secured, legally
assured liome for the Jewish people in Palestine.

In order to attain this object, the eongress adopts
the following means:

(1) The promotion of the settlement in Palestine
of Jewish agriculturists, handicraftsmen, industrial-
ists, and men following professions.

(2) The federation and association of entire Jewry
by moans of local and general institutions in cou-
foruxity with the local laws.

"D U B L E'

157

(3) The strengthening of Jewish sentiment and
national consciousness.

(4) The procuring of such govcnnncnt sanctions
as ai'C neccssarj' for acliicving tl\e oljjects of Zionism,

When the due tune came for God's favor to
begin to return to the Jew, he permitted con-
ditions to arise whereby the Jews would be per-
secuted in the countries where they were, in
order that their minds might turn with hope to-
ward Palestine. An effort on the part of the
Jews to gain Palestine was pushed from the
time of the organization of Zionism. Not a great
deal of progrf^ss was made, however, until dur-
ing the World War.

Now again note the parallel. It was forty years
after 33 A.D., that is, in 73 A.D., that the final
trouble came uiion Israel, when they were dis-
persed from Palestine ; and the date correspond-
ing to tliat must be forty years after 1878, which
is 1918. These parallel dates are exactly 1845
years apart. It should be expected then that
some time in 1918 some official recognition would
be taken l).y the governing factors toward the re-
establishment of tlie Jews in Palestine. The
atonement day of the Jews is in the fall of the
year. Therefore the Jewisli fiscal year is often
counted from that period, It was in the fall of
L917, the fall beginning the j'oar 1918, that the
IJalfour Iclter was written to Lord Bothsehild.
It was in the s]>ring of 1918 that Dr. Chaim
Weizraann, clothed with an official commission
from the lij'itish Empire, the mandatory over

1S8 LIFE

Palestine, opened ofdees in Jemsalem and be-
gan the laying of the i'onndation of the new
Jewish government. Here, then, was the first
official recognition ; and it came exactly on time
to fullil the doiihie, as pointed out by the fore-
going prophecies.

It will be foimd that the Lord's returning
favor to the Jew is not sudden, hnt gradual and
progressive, even as the turning away of his
favor was gradual, 1845 years previous. As we
examine the evidence we shall see that 1925
A.D. is a]iother marked date in favor of the
Jews. It was in 1925, in the spring of the year,
that the great Jewish university was dedicated
at Jerusalem. Other evidence relating to 1925
is here considered.

THE JUBILEE

The prophet of God, mider inspiration, wrote :
"Blessed is the people that know the joyful
sound: they shall walk, O Lord, in the light of
thy countenance. In thy name shall they rejoice
all the day: and in thy righteousness shall they
be exalted." (Ps. 89:15,16) This prophecy
may be applied to tlac jubilee year. Jews have
long looked forward to the time when they
might enjoy their great jubilee. The words
"joyful sound" mean an acclamation of joy or
battle-ci'y, a joyful shout or sound. A trumpet
was sounded, announcing the jubilee.

The Scriptures show that because of the diso-
bedience of Adam he was sentenced to death

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159

and expelled from Eden ; that he lost favor with
God, and lost everything for himself and for
his offspring. (Ps. 51:5) For this reason the
w-hole human family has been born in sin ; not
because they wanted to be sinners, bvit because
they could not avoid it. The great desire of
man has been to get av,ray from sin and to en-
joy peace and happiness. Comijlcto harmony
with God brings such.

The nation of Israel is the only nation with
which God ever dealt. Tliis he makes clear to
them when he says : "You only have I known of
all the families of the earth." (Amos 3:2) It
is manifest therefore that Israel was intended
to be used and was used as an example or type
for tlie benefit of the nations of earth tliat
should follow thereafter. It likewise follows that
the law which God gave to Israel was typical
and foreshadowed a greater and better thing
to come in the future ; that is to say, the coming
of a time when God wdll make good his promise
to bless all the famiKes of the earth through
the seed of Abraham.

The promise that God made to Abraham in
"which he said, "In thy seed shall all tlie nations
of the earth be blessed" (Gen. 22:18), could
mean nothing less than a full restoration to
man of all the things lost, the chief among
which is life in its fuhiess and the right there-
to. This blessing carries with it all the favors
of health, peace, prosperity and happiness.
Every feature of the divine law therefore be-

ISO LIFE

comes important, to the Jew first, and after-
ward to all those wlio shall receive the bless-
ings throngh the divinely provided seed.

One of the raost prominent statutes of the
law given to Israel throngh the hand of Moses
is that pertaining to the jubilee. Without a
question of doubt this law foreshadowed a time
future during which God Avould bless all the
families of the earth through the seed of Abra-
ham, and that this blessing shall be a restora-
tion to all the things that were lost in Eden.

The beginning of the law with Israel was
really at the institution of the Passover. Moses
had already received divine appointment as the
deliverer of Israel from Egypt. Instructions
had been given concerning the preparation and
observation of the Passover. The people of
Israel, by accepting and obeying Moses as their
leader, had thereby made a covenant or contract
in solemn fo:in with Jehovah God that thoy
would obey his law. The law covenant there-
fore dated from the time of the Passover. '^Vl^at
transi^ired at Mount Sinai was a formal ratifi-
cation of the covenant made in Egypt.

Within a short time after the deliverance
from Egypt the Ijord provided mamia for the
Israelites for food. This was while they jour-
neyed in the desert and had no other means of
food. Here the law clearly defines the sabbath
day as a day of rest. The law required the
keeping of the sabbath day and the sabbath
year as a memorial of the deliverance of Israel

"DOUBLE"

161

from Egypt. God said to them; "And remem-
ber that thou wast a servant in the land of
Egypt, and that the Lord thy God brought thee
out thence through a miglity hand and by a
stretched out arm: therefore the Lord thy God
conunanded thee to keep the sabbath day." —
Deut. 5 : 15.

Tlie first mention of the sabbath day is in
connection with the giving of the manna to the
Israelites. There we read that JEoses spoke un-
to tlie children of Israel concerning the sabliath
and the manna: "And he said unto them, This
is tliat which the Lord liatli said, To morrow
is the rest of the holy sabbath unto tlie Lord:
bake that which ye will bake to day, and seethe
that ye will seethe; and that which remaineth
over lay up for you to be kept until the morn-
ing."— Ex. 16 : 23.

T''hus is definitely established that the word
"sabbath" means rest. TJie distinction between
the sabbath and the jubilee is that the jubilee
is the time, not merely of rest, but of great re-
joicing because of restoration.

INSTITUTION OF THE JUBILEE

At Mount Sinai God enacted the law govern-
ing the jubilee. The reading of that statute is
ilhuninating :

"And the Lord spake unto Moses in Mount
Sinai, saying, Speak unto the children of Israel,
and say unto them, When ye come into the land
which I give you, then shall the land keep a

162 LIFE

sabbath unto the Lord. Six years tliOTi shalt
BOW tliy field, and dx years thou shalt prune
tliy vineyard, and gather in the fruit thereof;
but in the seventh year shall be a sabbath of
rest nnto the land, a sabbath for the Lord: thou
shalt neither sow thy field, nor prune thy vine-
yard. That which growcth of its own accord
of thy harvest thou shalt not reap, neither gath-
er the grapes of thy vine undressed: for it is a
year of rest unto the land. And the sabbath of the
land shall be meat for you ; for thee, and for thy
servant, and for thy maid, and for thy hired
servant, and for thy stranger that sojourneth
with thee, and for thy cattle, and for the beast
that are ui thy land, shall all the increase there-
of be meat.

"And thou shalt number seven sabbaths of
years unto thee, seven times seven years; and
the space of the seven sabbaths of years shall
be unto thee forty and nine years. Then shalt
thou cause the trumpet of the jubilee to sound
on the tenth day of the seventh month, in the
day of atonement shall ye make the trumpet
sound throughout all your land. And ye shall
hallow the fiftieth year, and proclaim liberty
throughout all the land unto all the inhabitants
thereof: it shall be a jubilee unto you; and ye
shall return every man unto bis possession, and
ye shall return every man unto his family. A
jubilee shall that fiftieth year be unto you: ye
shall not sow, neither reap that which groweth
of itself in it, nor gather the grapes in it of

•'DOUBLE'

1G3

thy vine undressed. For it is the jubilee; it
shall be holy unto you : ye shall eat the increase
thereof out of the field.

"In the year of this jubilee ye shall return
every man unto his possession. And if thou
sell ought unto thy neighbour, or buycst ought
of tliy neighbour's hand, ye shall not oppress
one another: according to the number of years
after the jubilee thou shalt buy of thy neigh-
bour, and according mito the mmibcr of years
of the fruits he shall sell unto thee : according
to the multitude of years thou shalt increase
the price thereof, and according to the fewness
of years thou shalt diminish the price of it:
for according to the number of the years of
the fiTiits doth he soil imto thee.

'^e shall not therefore oppress one another;
but thou shalt fear thy God : for I am the Lord
your God. Wherefore ye shall do my statutes,
and keep my judgments, and do them; and ye
shall dwell in the land in safety. And the land
shall yield her fruit, and ye shall eat your fill,
and dwell therein in safety. And if yo shall say,
"V^Hiat shall we eat the seventh year 1/ behold, we
shall not sow, nor gather in our increase : then
I wiU command my blessing upon you in the
sixth year, and it shall bring forth fruit for
three years. And ye shall sow the eighth year,
and eat yet of old fruit until the ninth year;
until her fruits come in ye shall eat of the old
store. The land shall not be sold for ever : for

lU LIFE

the laud is mine; for ye are strangers and so-
iourners witli me." — Lev. 25 : 1-23.

There is a fixed purpose in everything God
causes to 1)e done. If God provided for a cer-
tain juimber of jnbilees to he kept we may be
sure that he had a purpose therefor. Ascertain-
ing that purpose will bring comfort to the heart
oi the searcher for truth. We should expect to
find in the Scriptures a reason for providing
for the Jubilee.

God permitted the Jews to be carried away
to Babylon as captives, and let the land of
Palestuie lie idle during that period of captivity
of seventy years. This is in exact harmony Avith
the prophecy of Jeremiah. This prophet of God
had, as the Lord's mouthpiece, spoken to Israel:
"And this wliole land shall be a desolation, and
an astonishment; and these nations shall serve
the king of Babylon seventy years. And it shall
come to pass, when seventy years are accojn-
plished, that I will punhsh the king of Babylon,
and that nation, saith the Lord, for their iniq-
uity, and the land of the Chaldeans, and will
make it pei'pctual desolations." — Jer. 25 : 11, 12.

Since the prophet here said that they were to
serve another king for seventy years, the pre-
sumi3tiou would be indulged that at the end of
that time they should be relieved of this servi-
tude. The same prophet (Jer. 29 : 10) says :
"For thus saith the Lord, That after seventy
years be accomplished at Babylon I will visit

i

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165

i

yoti, and perform my good word toward you, in
causing you to return to this place."

It was exactly seventy years from the begin-
ning of the desolation of their land by Nebu-
chadnezzar until the Jews did return from Baby-
lon to Palestine. God, through the prophet,
states why the land was left desolate for this
period of time, as it is written in 2 Chronicles
36 : 21, "To fulfil the word of tlio Lord by the
mouth of Jeremiah, until the land had enjoyed
her sabbaths; for as lon^ as she lay desolate
she kept sabbath, to fulfil threescore and ten
years."

Exactly on time, at the end of this seventy-
year period of desolation, the Lord stirred up
the spirit of the king of Persia to send the Jews
back into their own land, as it is written in
2 Chronicles 36 : 22, "Now in the first year of
Cyrus king of Persia, that the word of the Lord
spoken by the mouth of Jeremiah might be ac-
comx^lished, the Lord stirred up tlie spirit of
Cyrus king of Persia, that he made a procla-
mation throughout aU his kingdom, and put it
also in writing."

Thus the Lord definitely shows that since the
Jews had not obej'cd him in keeping the sab-
bath years which the law had commanded, he
had permitted them to be canned away captive,
and Palestine to be desolated, for seventy years,
that the land might thereby enjoy her allotted
sabbaths during this period of time. This is

166 LIFE

further corroborated by tbe prophet, in Leviti-
cus 26:34, 35 and 43:

"Then shall tlie land enjoy her sabbaths, as
long as it lieth desolate, and ye be in your
enemies' land; even then shall the land rest, and
enjoy her sabbaths. As long as it lieth desolate
it shall rest; because it did not rest in your
sabbaths, when ye dwelt upon it. The land also
shall be left of them, and shall enjoy her sab-
baths, while she lieth desolate without them:
and they shall accept of the punishment of their
iniquity: because, even because they despised
my judgments, and because their soul abhorred
my statutes."

The law required that each fiftieth year be
observed as a jubilee. That was the rest and
restoration period. The time of desolation (in
order that the land might have her rest), being
seventy years, fixed the total number of jubi-
lees at seventy. What could have been God's
purpose in having tliis number kept! The an-
swer is that these seventy jubilees were time-
markers, marking the total number of years
that should elapse until his time for something
better to transpire. God was here saying by his
law that seventy jubilees (3500 years) would
span the time that woxdd elapse mitii the great
jubilee would be due to begin.

But what could have been God's purpose in
providing for only seventy jubilees and stop-
ping there? It is quite certain that the things
of the law foreshadowed better things to come ;

I

••D O U B L E"

167

that the law was typical; and that when the
type ends, that which was foreshadowed must
begin.

The promise to Abraham was: "In thy seed
shall all the nations of the earth be blessed."
What blessing is to be expected? There could
be no adequate blessing until man is fully re-
stored to everything that Adam lost by reason
of sin and his expulsion from Eden.

The jubilee year, as provided by the law, was
for the purpose of restoring to every one that
which had been taken away from him. It could
therefore foreshadow nothing else than the res-
toration blessings which God promised Abra-
ham should come to mankind. It follows, then,
that the end of the typical jubilee years is the
due time for the beginning of the blessings
promised, and that these blessings are to be
expected during the time of the great antitype.

TIME

Now it becomes very important to ascertain,
if possible, when the seventy predetermined
jubilees began to count and when the seventieth
one will end, since tliis would mark the time for
the great jubilee. God is an accurate timekeep-
er. He never makes a mistake. His law re-
quired the children of Israel to begin counting
the time from the day they entered the land of
Palestine. The children of Israel, under the
leadership of Joshua, entered the land of Pales-
tine in the spring of the year 2553 A.M. Since

168 LIFE

seventy saTjbath cycles of forty-nine years eacli
are fixed by the Holy Scriptures, and since each
of the forty-niiith-year sabbaths was to be fol-
lowed immediately by a year of jnbilee, there-
fore it follows that seventy jubilees, fifty years
apart, are to be counted, and no more.

Tlie fact that these jubilees were to be re-
peated every fiftieth year for seventy times
proves that the jubilee was a type. Seventy
times fifty eqnal 3500. If we add 3500 years to
2553 A.M., it brings us to the year 6053 A.M.
Describing these dates according to our modern
method of calculating time, it will be found that
the Israelites entered the land of Palestine in
the spring of the year 1575 B.C. ; and if to that
we add 3500 years, the period of time covered
by the typical jubilees which were required to
be kept by the law, it brings us to the end of the
year 1925 A.D. In other words, 6053 A.M. and
1925 A.D. are one and the same date.

What, then, should be expected at the end of
1925'! This may be determined by reference to
the law given to Israel through Moses, That
law provided that in the year of jubilee "ye
shall return every man unto his possession".
Thus the law states that the jubilee is the time
of restitution. Since restitution is the blessing
clearly intended by the promise God gave to
Abraham, and since every one of the prophets
from Samuel to Malachi foretold the coming
times of great restitution of all things, it fol-
lows that the beginning of the antitypical jubi-

!

DOUBLE'

tm

lee marks the beginning of the times of resti-
tution.

Now it is exceedingly interesting to mark
what the law required should be done to an-
nounce the beginning of the jubilee. At the end
of the atonement day of each forty-ninth year
the jubilee should be announced in the follow-
ing manner:

"Then slialt thou cause the trumpet of the
jubilee to sound on the tenth day of the seventh
month, in the day of atonement shall ye make
the trumpet sound throughout all your land.
And ye shall hallow the fiftieth year, and pro-
claim liberty throughout all the land unto all
the inhabitants thereof: it shall be a jubilee nn-
to you ; and ye shall return every man unto his
possession, and ye shall return every man xmto
his family."— Lev. 25 : 9, 10.

The sounding of the trumpet was for the very
purpose of informing the people that the year
of jubilee had arrived. Otherwise stated, knowl-
edge that the time of the jubilee had eome was
the first thing essential for the people to have,
and such they must have before the beginning
of restoration of that which had been lost.

Beaching a conclusion from what the law re-
quired, it must be seen that the beginning of
the jxibilcc is marked by the sovmding of the
trumpet. And what did the jubilee trumpet sig-
nify? A trumpet is always a symbol of a proc-
lamation conveying knowledge to the people
that the time has come for them to look for and

170 LIFE

expect sometMng and, concerning the jubilee,
to expect that which wiU be pleasing and help-
fid to them. If the end of 1925 marks the end
of the last fifty-year period, then it follows
that we should expect the people to begin to re-
ceive some knowledge concerning God's great
plan of restoration. The Jews are to have the
favors first, and thereafter all others who obey
the Lord.

There coidd be no restoration without knowl-
edge, even as it is impossible to give a man any-
thing mdess he knows about it. A gift is a
contract, and knowledge is the first and essen-
tial element on the part of both giver and re-
ceiver. From 1925 forward there has been the
greatest proclamation of truth concerning Je-
hovah's government ever made on earth. That
government means the restitution of man. The
proclamation goes grandly on, and when that
work is done restitution of the people must
begin.

I

• . CHAPTBE Vni

BONES

JEHOVAH used holy men of old as his in-
struments to accomplish Ms pui-poses. He
made pictures foreshadowing the progressive
steps taken in regathering the Jews to Pales-
tine. He caused his prophets to have mental
visions of things to be accomplished, and then
to describe these mental visions and set them
down in writing. These mental visions fore-
shadowed things to come.

Baekiel was one who loved the Lord God and
wh.0 was diligent in doing the will of God. lie
was one of the holy men of old, and God made
of him a prophet. Ezekiel records the fact that
on a certain occasion the spirit of the Lord was
upon liim, and that the Lord carried him away
and set him down in the midst of a valley of
dry bones. By this is to be miderstood that Eze-
kiel was in a trance and that God gave him a
vision in which he saw himself seated in a
valley of dry bones. Then the Lord caused
Ezeldel mentally to pass around the valley about
him, and Ezekiel observed that there were many
bones in the valley and that they were very dry.
Ezekiel did not understand the meaning of these
many dry bones, which had no life whatsoever
in them. h\ke other prophets of God he made
a report of this vision and understood nothLng
about it except that be was told that it referred

171

172

to the whole house of Israel. How it represented
Israel could not be understood until the subse-
quent facts were known,

God caused his prophets to write prophecy
in words then not understandable, intending
that in his own good time those visions should
bo understood by those desiring to know and
to do his will. When that due time comes and
the prophecy is fulfilled, then the student, in
the light of prophecy and of the physical facts
constituting its fulfilment, can understand the
meaning thereof.

Now note the reading of this prophecy:

"The hand of the Lord was upon me, and car-
ried me out in the spirit of the Lord, and set
me down in the midst of the valley which was
fidl of bones, and caused me to pass by them
round about: and, behold, there were very many
in the open valley; and, lo, they were very dry.
And he said unto me. Son of man, can these
bones live? And I answered, O Lord God, thou
knowest. Again he said unto me, Prophesy up-
on these bones, and say unto thorn, ye dry
bones, hear the word of the Lord. Thus saith
the Lord God unto these hones, Behold, I will
cause breath to enter into you, and ye shall
live: and I will lay sinews upon you, and will
bring up flesh u.pon you, and cover you with
skin, and put breath in you, and ye shall live;
and ye shall know that I am the Lord.

"So I prophesied as I was commanded: and
as I prophesied there was a noise, and, behold.

Valley of Dry Bones Page 172

Foreshadows Eestoration of Israel

BONES 175

a shaking, and the bones came together, bone to
his bone. And when I beheld, lo, the sinews and
the flesh came up upon them, and the skin cov-
ered them above; but there was no breath in
them. Then said he unto me, Prophesy unto the
wind, prophesy, son of man, and say to the
wind, Thus saith the Lord God, Come from the
four winds, O breath, and breathe upon these
slain, that they may live. So I prophesied as
he commanded me, and the breath came into
them, and they lived, and stood up upon their
feet, an exceeding great army.

"Then he said unto me, Son of man, these
bones are the whole house of Israel: behold,
they say, Our bones are dried, and our hope is
lost; we are cut off for our parts. Therefore
prophesy and say unto them, Thus saith the
Lord God, Behold, O my people, I will open
your graves, and caiise you to come up out of
your graves, and bring you into the land of
Israel. And ye shall loiow that I am the Lord,
when I have opened your graves, my people,
and brought you up out of your graves, and
shall put my spirit in you, and ye shall live,
and I shall place you in your own land: then
shall ye know that I the Lord have spoken it,
and performed it, saith the Lord."-Ezek. 37 : 1-14.

The Lord projjounded to Ezekiel the question :
"Can these bones live?" Of course Ezekiel
could not answer; therefore he replied: "O
Lord God, thou Imowest." If there is any hope
for them thou knowest it.' Then God told Eze-

175

kiel that these bones represented the ' entire
house of IsraeL The valley represents the grave
of the nation of Israel, ■which went into national
oblivion in 73 A.D. The people composing that
nation were there scattered throughout the
earth. They have long cried unto the Lord for
help. How often have they said: "Our bones
are dried, and our hope is lost ; we are cut off I"
For many centuries that people, without an
altar, without a sacrifice, without a priest, witli-
out a God, have bordered on complete despair.
Nothing could more fitly represent them than
the valley of dry bones.

But what is the first thing that is said to tliem
to stir up their hope? The Lord directed Eze-
Idel to say rmto them : "0 ye dry bones, hear the
word of the Lord." The Lord would liave Israel
reeogniae that he is Grod, and that the people
should hear his Word and have their hopes re-
vived. Those who do hear the Word of the
Lord, and who believe therein and respond
thereto, have the promise that tliey shall live.
Then Bzekiel was directed to i)rophesy; and he
says: "So I prophesied as I was commanded:
and as I prophesied, there was a noise, and,
behold, a shaldng, and the bones came together,
bone to his bone."

\ATiat could this represent? Of course the
language here used is symbolic. Bones consti-
tute the framework of tbe himian body. The
human body is often used as a symbolism of an
organization. (1 Cor. 12:12-27; Isa. 52:7)

BONES

177

Therefore the bringing of the bones together
fitly represents the forming of the skeleton of
an organization.

Now note the physical facts showing the f ul-
fihnent of this prophecy: About 1878 the perse-
cution of the Jews became very severe in Rus-
sia, Germany, Roumania and other places of
Europe. There was a great noise and a great
shaking up of that people. It was indeed a shak-
ing of dry bones. It created a desire in the
hearts of the Jewish people for their homeland.
The Lord was causing his Word to be sounded
out that some might hear. Then the Lord raised
up Theodor Herzl, a Jew who loved his people
and who was glad to serve them.

Mr. Hcrzl said that "the miseries of the Jews"
were the "propelling force" that induced the for-
mation of the scheme of Zionism. It was this
noise and shaking of persecution and agitation
that caused the bones, to wit, the Jews, to come
together and form the skeleton organization
looking to their return to Palestine and to the
rebuilding of their homeland. A human skele-
ton is made up of 206 bones, Zionism was or-
ganized into a body at Basel, Switzerland, in
1897 ; and in that congress, which perfected the
organization, there were exactly 206 delegates,
the same number as of bones that go to form the
human body. That was not merely an accident,
but a physical fact prearranged by the Lord,
showing how God looks after the minutest things
relative to the recovery of the Jews in bringing

178

SOKES

179

them back to himself. This should arouse the
hopes of Jews and bring them comfort.

A mere skeleton is an unsightly and tmattrac-
tive thing. Before a skeleton can fmiction it
must have sinews and flesh, and it must liave
skin to make it sightly and attractiTe. Before
the Zionist organization could function effectu-
ally it must have energetic men and money, rep-
resented by the flesh and the sinews, and must
make a proper and attractive appearance be-
fore the Jews of the world. The Zionists know
better than any others the fight that they have
had to induce more men to join their ranks and
to induce other men to subscribe money, and to
induce such others to properly advertise the
movement of rebuilding Palestine and to make
it appear attractive and pleasing to the Jewish
people. Tims we see how wonderfully the Lord
pictured the necessary stcp-s to be taken, look-
ing to the reestablislunent of the Jews in their
homeland. Then the prophet adds : "And when
I beheld, lo, the sinews and the flesli came up
iipon them, and the skin covered them above:
but there was no breath in them."

During the past few years the strenuous ef-
forts put forth by the Jews have resulted in
enlisting many men and gathering considerable
money and accomiilishing some results in the
rebuilding of their homeland. But they realize
that there is something laelcing. Mr. Leon Si-
mon, writing concerning the significance of Pal-
estine for the Jews, says: "Palestine has not

f

k

been restored to the Jews. The Jews are not a
corporate body of the kind to which a country
could be given."

With all the faithful and strenuous efforts
put forth by Jews of brains and money, they
appreciate the great difficulty of the problem
of repossessing their homeland and realize that
there is something lacking in the movement.
And what is it? The Lord answers the question
in this prophecy. The bones, the flesh, the sin-
ews and the skin are there, but there is "no
breath in them". They have not yet the right
spirit. This must be realized before the re-
building of Palestine can be an accomplished
fact. But the Jew should not be discouraged.
In this prophecy God's prophet clearly shows
that breath will come into the organization and
that God will reestablish Israel in its homeland,
because the time has come.

"Then said he unto me, Prophesy unto the
wind, prophesy, son of man, and say to the
wind, Tlius saith the Lord God, Come from the
four winds, breath, and breathe upon these
slain, that they may live. So I prophesied as
he commanded me, and the Ijreath came into
them, and they lived, and stood up upon their
feet, an exceeding great army." — Ezek. 37 : 9, 10.

"Breatli" and "wind", here mentioned, are
translated from the Hebrew word ruach. (Gen.
6: 17) Breath or Avind is both Invisible and pow-
erful. Man, when created, did not function un-
til God breathed into him the breath of lives.

180

N E S

181

It was the invisible power of God tliat moved
him into life and action. (Gron. 2; 7) The wind or
breath in this prophecy of Ezekiel pictures the
spirit or moving cause which induces action, that
spirit which must induce the Jbavs to action be-
fore their full desire can be realized. Their
spirit or moving cause or motive must be in
harmony with God.

The founder of Zionism said that the propel-
ling cause for the formation of Zionism was
"the miseries of the Jews". Their present mo-
tive or purpose in returning is to seek for them-
selves a home where they can dwell together
in peace. This is a selfish motive, as all must
admit. It is self-interest that is now indu-cing
them to act. Before the Jews can succeed to
ail their rights and promised blessings in Pales-
tine, they must have the spirit of the Lord ; that
is to say, their motive or moving cause, or in-
visible power that moves them to act, must be
like unto that which induces God to act, to wit,
unselfishness. Unselfishness is another word
for love.

God's chief and first conamandment to Israel
was:

"Hear therefore, Israel, and observe to do
it, that it may be well with thee, and that ye
m.ay increase mightily, as the Lord God of thy
fathers hath promised thee, in the land that
floweth with milk and honey. Hear, Israel:
The Lord our God i=; one Lord: and thou shalt
love the Lord thy God with all thy heart, and

with all thy soul, and with aU thy might. And
these words, which I command thee this day,
shall be in thine heart." — Deut. 6 : 3-6.

Now what is needed amongst the Jews, the
next and most imj)ortant tiling for them in re-
building Palestine, is a new heart. That is to
say, they must be moved to the rebuilding of
Palestine because of their faith in and love for
God, who has been so good to them. Faith in
God and in his Word, and love for him, are of
utmost importance. No one can have faith in
God without loving God. And any one who loves
God will have faith in him and trust him. The
Lord says: "Trust in the Lord with all thine
heart; and lean not unto thine own understand-
ing. In all thy ways acknowledge him, and he
shall direct thy paths." — Prov. 3 : 5, 6.

In other words, let not the selfish desire of
building a powerful and rich Jewish nation be
the moving cause of Zionism; but let the Jews
return in faith to Palestine and rebuild their
homeland because it is sacred unto them and
unto their forefathers, and because God prom-
ised to give it to Abraham, and because they
believe God will give it to Abraham and to his
children in accordance with that promise. Let
them have faith in God and in his promises,
and love and worship God as the true and only
God, and acknowledge him in all their ways;
and he will direct their paths that they may
make no mistakes. Thus doing, all the power
that Satan the enemy can bring against them

182 LIFE

will be unavailing. They will then ride victori-
ous over every opposition and in due time will
Ijq established in their homeland and be an
honor to God, who loves them.

Thus far the Jews have been regathering to
Palestine in unbelief. The Lord has graciously
held out liis hand to them, signifying that his
due time has come in which he wiU again show
them his favor. Now they must exercise faith
in his promises and rely upon them. They can
not rely upon his promises unless they have
knowledge. Thoy can not have knowledge un-
less some one calls their attention to the great
truths contained in the Word of God. The gen-
eration of Jews now on earth are in no wise
responsible for the mistakes of their fore-
fathers. The liurable, honest Jews now on eartli
are in no wise responsible for the present-day
mistakes of the rabbis who hold forth their own
wisdom and whose wisdom has perished, even
as the Prophet Isaiah foretold that it would.
^Isa. 29:10-14; 56:10,11.

Thus far the Lord has brought many Jews
into Palestine ; and now he will show them some-
thing of his love and there put a new heart and
spirit within them :

"Therefore, say, Thus saith the Lord God, I
will even gather you from the people, and as-
semble you out of the countries wliere ye have
been scattered, and I will give you the land of
Israel. And they shaU come thither, and they
shall take away all the detestable things there-

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183

of and all the abominations thereof from thence.
And I will give tliem one heart, and I will put
a new spirit within you; and I will take the
stony heart out of their flesh, and will give them
an heart of flesh; that they may walk in my
statutes, and keep mine ordinances, and do
them; and they shall be my people, and I will
be tlieir God."— Ezek. 11 : 17-20.

Abraham, Isaac, Jacob and all the faithful
prophets had the spirit of God. Thoy obeyed
God because they loved him. They were faith-
ful to God, and he was pleased with them be-
cause of their faith. God promised Abraham
that he and his children should have the land of
Palestine. God will keep inviolate that promise.
Those faithful ones shall come forth from the
graves and be established in the land of Pales-
tine. All those who have the spirit of their
father Abraham, who are induced to action by
reason of their unselfish devotion to God, all
such God will bless with blessings abundant.

"Therefore propliesy and say unto them, Thus
saith the Lord God, Behold, O my people, I
will open your graves, and caiise you to come
up out of your graves, and bring you into the
land of Israel. And ye shall know that I am
the Lord, Avhen I have opened your graves,
my people, and brought you up out of your
graves, and shall put my spirit in you, and ye
shall live, and I shall place you in your o^vn
land* then shall ye know that I the Lord have

1S4

spoken it, and performed it, saith the Lord." —
Kzek. 37 : 12-14.

Has God spent all these years in an effort
merely to establish Israel in Palestine to give
them a home? No; that is not the sole purpose.
God's purpose is to regather Israel into that
land that they may become an honor to his
name, and that through them the peoples may
be brought back into harmony with God and
all the families of the earth receive a blessing
through Abraham's seed, as promised. And to
this end God has promised to make a new cove-
nant with the Jews.

THE NEW COVENANT
Tlie covenant which God made with Israel in
Egypt and which was afterward confixmed at
Mount Sinai was for the benefit of Israel. The
most important part of the decalogue is: "Thou
shalt have no other gods before me." Without
doubt, if Israel had been faithful to this com-
mand and had trusted Jehovah implicitly, he
would have protected them from the baneful in-
fluence of the enemy, Satan the Devil.

In the law given to Israel God enumerated
the blessings that should be enjoyed by them
if obedient to his covenant, and also set forth
the punishments that should be visited upon
them if they disobeyed. Let any one read the
twenty-eighth chapter of Deuteronomy, and by
the side thereof read the history of Israel, and
see how remarkably closely God has kept his

N E 9

185

promise. The Jews violated their covenant and
were dispersed. They have suffered a long night
of terrilile warfare. Now their warfare is
ended, and the Lord is returning them to their
owTi land; and there he will make with them a
new covenant even as he promised:

"Behold, I will gather them out of all coun-
tries whither I have driven them hi mine anger,
and in my fury, and in great wrath ; and I will
bring them again unto this place, and I will
cause them to dwell safely: and they shall be
my people, and I will be their God; and I will
j'-'ive them one heart, and one way, that they may
fear me for ever, for the good of them, and of
their children after them: and I will make an
everlasting covenant with them, that I will not
turn away from them to do them good; but I
will put my fear in their hearts, that they shall
not depart from me. Yea, I will rejoice over
them to do them good, and I will plant them in
this land assuredly with my whole heart, and
with my whole soul. For tlms saith the Lord,
Like as I have brought all this great evil upon
this people, so will I bring upon them all the
good that I have promised them." — Jer.
32 : 37-42.

Wisdom means the application of knowledge
according to the divine standard. Wisdom is
learned by hearing and by experience. The Jews
have had the Word of God. They have had
much experience. The first essential to wisdom
is reverence for God. "The fear of the Lord is

186

the beginiimg of wisdom: a good understanding
have all they that do his commandments." (Ps.
Ill : 10) The plan of God has long been a secret
to men. It is made known only unto those who
love and serve him. "The secret of the Lord is
with them that fear him ; and he will shew them
his covenant."— Ps. 25 : 14.

Now God has gathered many of the people of
Israel into the land of Palestine. As they begin
to grow in wisdom by learning the Lord's Word,
by reverencing him and striving to do his will,
God will draw near unto them and make with
them a new covenant as he promised :

"Behold, the days come, saith the Lord, that
I will make a new covenant with the house of
Israel, and with the house of Judah ; not accord-
ing to the covenant that I made with their
fathers, in the day that I took them by the hand,
to bring them out of the land of Egypt; which
my covenant they brake, although I was an hus-
band unto them, saith the Lord; but this shall
be the covenant that I wiU make with the house
of Israel; After those days, saith the Lord, I
will put my law in their inward parts, and write
it in their hearts; and will be their God, and
they shall be my people. And they shall teach
no more every man his neighbour, and every
man his brother, saying, Know the Lord: for
they shall all know me, from the least of them
imto the greatest of them, saith the Lord: for
I wiU forgive their iniquity, and I will remem-
Iber their sin no more." — Jer. 31 : 31-34.

B

N

187

The law covenant, which God made when he
took Israel by the hand and led her out of
Egypt, and which was confirmed at Mount Si-
nai, Jehovah kept in every particular. Had
Israel been able to keep that covenant on her
part, and had she kept it, she would have re-
ceived all the blessings that God promised. That
law covenant ended because the Jews failed to
keep it, and they were cast oif because of their
failure and their disobedi-enee.

Now God has promised that when he brings
back Israel into their o"vvn land he will make
with Israel and with Judah (thus joining all
the Jews in one) a new covenant. This should
for ever settle in the negative the question as
to whether the Anglo-Saxons are the chosen
people of God. It is "with the house of Israel
and with the house of Judah", that is to say,
with those who a,re Jews because of being nat-
ural descendants of Israel and Judah, and who
have faith in the promises which God made to
the effect that through the house of Judah
should the great Deliverer come ; these are the
ones with whom God will make the covenant.

"\¥hat could be God's purpose in maldng a new
covenant with Israel? That Israel may know
what is required of tliem before they can receive
the promised blessings, and that by keeping this
covenant they may be blessed. And not only
Israel, but aU the families of the earth shall have
an opportunity for a blessing. One of the rea-
sons why the Jews did not keep the law cove-

188 LIFE

nant was because of their own selfislmess and
their looking always to their selfish interests.
Satan the enemy took advantage of this, magni-
fied their selfish interests, turned their minds
away from God, and caused them to worship
other gods and violate their covenant.

May not the Devil likewise interfere with the
terms of the new covenant and turn the peoples
away from God during its administration? No;
because during the administration of that cove-
nant Satan will be restrained that he may not
deceive and mislead the nations then. His wick-
ed influence has weakened all the nations of
earth. Now the prophet says of him :

"How art thou fallen from heaven, O Lucifer,
son of the morning ! how art thou cut down to
the ground, which didst weaken the nations!
For thou hast said in thine heart, I will ascend
into heaven, I will exalt my throne above the
stars of God: I will sit also upon the mount of
the congregation, in the sides of the north; I
will ascend above the heights of the clouds; I
will be like the Most High."— Isa. 14:12-15;
Ezek. 28 : 18, 19.

Furthermore, the Lord says through the
mouth of his prophet Jeremiah : "I wiU put my
law in their inward parts, and write it in their
hearts." Confinning this the Lord said to them
through the mouth of Ezekiel:

"A new heart also will I give you, and a new
spirit will I put within you; and I wiU take
away the stony heart out of your flesh, and I

BONES

189

will give yon an heart of flesh. And I will put
my spirit within you, and cause you to walk in
my statutes, and ye shall keep my judgments,
and do them. And ye shall dwell in the land
that I gave to your fathers ; and yc shall be my
people, and I will be your God."-Ezek. 36 : 26-28.

The heart is a symbol of the seat of affection ;
also the seat of motive that induces action.
One's motive is determined by his heart con-
dition. Had Israel loved God with a pure
heart, that people would not have fallen to the
seductive influence of the enemy Satan. By
their long experience they will have learned
their lesson. Jews will learn to love God, and
therefore their heart's delight will be to obey
and to do his holy will. Putting forth an honest
effort, with a pure heart, to keep the terms of
the new covenant, the Lord will render unto
them all the aid that is required to enable them
to keep it. They will not do things then merely
for personal, pecuniary gain, but because they
will delight to do the will of God. When the
law of God is written in the heart of man, then
he delights to do God's will, even as it is writ-
ten: "I delight to do thy will, my God; yea,
thy law is within my heart." — Ps. 40 : 8.

God promised the land to Abraham and to
Isaac and to Jacob. They are all dead. They
have not had any part in the land. How can
these promises be made good to them? If they
remain for ever dead, the promises can not be
made good to them, God has promised, how-

IDO

ever, to open the graves and bring them up out
of the graves, even as it is written:

"Therefore prophesy and say unto them, Thus
saith the Lord God, Behold, O my people, I
"wUl open your graves, and cause you to come
up out of your graves, and bring you into the
land of Israel. And ye shall know that I am
the Lord, when I have opened your graves,
my people, and brought you up out of your
graves."— Bzek. 37 : 12, 13.

The dead are not alive in any sense ; they are
dead, and know not anything :

"For the living know that they shall die : but
the dead know not any thing, neither have they
any more a reward, for the memory of them
is forgotten. lA^iatsoever thy hand findeth to do,
do it with thy might ; for there is no work, nor
device, nor knoAvledge, nor wisdom, in the grave,
whither thou goest." (Ecel. 9:5, 10) "The dead
praise not the Lord, neither any that go down
into silence." — Ps. 115 : 17.

Job believed in the resurrection and testified
to it;

"0 that thou wouldest hide me in the grave,
that thou wouldest keep me secret, until thy
wrath be past, that thou wouldest appoint me
a set time, and remember me! If a man die,
shall he live again? all the days of my appointed
time will I wait, till my change eome. Thou
shalt call, and I will answer thee : thou wilt have
a desire to the work of thine hands."— Job
14:13-15.

BONES

191

The Jews have always spoken of Abraham,
Isaac and Jacob as the fathers in Israel. ^Vlien
they are brought forth from the dead, under the
Messiah, then "instead of thy fathers shall
[they] be thy children, whom thou mayest make
princes in all the earth". (Ps. 45 : 16) Abraham,
Isaac, Jacob, David and the prophets will be
brought forth and be made leaders of the peo-
ple. We may expect their return soon, because
the favor of God has begun to return to Israel.
It is "the time of the end", spoken of by the
Prophet Daniel, at which time they "that sleep
in the dust of the earth shall awake". (Dan.
12:1-4) The fact that God made promise to
Abraham that he w^ould give to him the land
of Palestine makes it certain that in due time
he will fully establish him in that land and make
him a mighty one in the earth.

If Jehovah knew that the Jews could not keep
the law covenant which was confirmed at Sinai,
why, than, did he make it with them!

The chief desire of every honest man is that
he might have Uf e everlasting in a state of hap-
piness. The chief promise that the law covenant
made was that they that kept the law should
have life. The efforts of the Jews to keep the
law, and their failure, show that only a perfect
man can keep that law without the aid of a per-
fect mediator. The law covenant therefore
clearly demonstrates to the Jews and to all
others that no man can of his own effort get
the coveted prize of Mfe everlasting.

192 LIFE

Today the "world has many savants, philoso-
phers, scientists so called, evolutionists and
modernists, who claim that by the process of
evolvition man can get life, Tho experiences of
Israel with the covenant confirmed at Mount
Sinai is clear proof that these self -constituted
wise men are wrong. Life is a gift from God.
It must be accepted and received upon the terms
God has provided, and upon no other terms.

The promise to Abraham was : "In thy seed
shall all the nations of the earth be blessed." The
blessing promised means an opportunity for life
everlasting, because no other blessing would be
adequate and complete. God through his proph-
et Isaiah plainly declares that he made the
earth for man to live upon; therefore Ave must
conclude that God will give man an opportunity
some day to live upon it for ever. (Isa. 45: 12,
18; Eccl. 1:4) It is manifest, then, from these
scriptures that the promised "seed" is the Mes-
siah, of whom Moses was a type; and that the
Messiah is the channel of blessing and the means
of bringing life to the people.

Abraham, Isaac, Jacob, Daniel and the proph-
ets all did their best to obey God. "Why, then,
did they not get eternal life? Because they,
like all others, were born imperfect and had
come under the condemnation because of Adam's
sin. Before they or any one else could get life
man must first be redeemed from the judgment
of death which came upon Adam, and from
the effects of that judgment, which brought £.U

B

N

193

the human race under condemnation. Unless
God has made some provision for redemption,
then there is no hope for man. Since God has
made so many promises of giving a blessing to
men, we may be sure that we shall find in his
Word a provision for redemption. . , ■

CHAPTEE IX

EEDEMFTION

T^HE most conclusive reason why the Jews
-L could not keep the law covenant is that all
of them Avere imperfect. These imperfections
resulted from the sin of Adam. God created
Adam a perfect man. 'When Adam violated
God's law the sentence of death was the inevita-
ble result. To enforce this judgment he was ex-
pelled from Eden. It was after this, and while
undergoing the sentence, that Adam exercised
his God-given power to beget children. It was
impossible for the condemned and now imper-
fect man, undergoing the judgment of death, to
produce perfect children. Hence all his children
were born imperfect. Every creature imperfect
before God is condemned, that is to say, disaj)-
proved. Therefore, by the disobedience of Adam
sin became active and he was sentenced to
death, and condemnation resulted to all his off-
spring. Hence all were born sinners.

This is exactly what the prophet of God says :
"Behold, I was shapen in iniquity, and in sin
did my mother conceive me." (Ps. 51 : 5) No
matter what man might do, his children must be
born sinners until God exercises his power to
remove the disability. Every humau being on
earth is, of course, descended from Adam;
hence evei*y one is condemned as a sinner.

1D4

REDEMPTION

195

The law covenant promised life to every one
who should keep it. But no one could keep that
law. Even if the Jews had been obedient to
the law to the best of their ability, they could
not have kept it perfectly. What advantage,
then, to them in having the law! If they had
done their best and kept the spirit of the law,
they would have been blessed in the field and in
store ; blessed in their homes and blessed in their
families; and blessed with health and strength;
relieved from disease and wars and famines,
and would have lived long on earth in peace and
in happiness. Had they loved God and tried to
serve him, they would have learned that he has
a great plan for their salvation, and not for the
Jews only, but for all mankind ; and that some
day he would put that plan into operation and
give all the obedient ones life. Without a doubt
that law was intended as a teacher or school-
master that would lead the Jews in the way
that would bring eternal life to them.

After repeated attempts to keep the law, and
failing, the Jews must have realized that the
difficulty was due to the sin of Adam, which
made them imperfect. This knowledge must
have been handed down from generation to
generation to the time of Israel. Those who
really familiarized themselves with what Moses
and the other prophets said must have realized
that Adam's disobedience had brought them im-
perfection. Abraham had not known a law cove-
nant, and yet he loved God and did his very

196

best to please liim, and had faith in Mm. How
could the Jew or any other of manldnd be re-
lieved of this imperfection resulting from sin?
God through his prophet says : "Come now, and
let us reason together, saith the Lord : Though
your sins be as scarlet, they shall be as white
as snow ; though they be red like ei"imson, they
shall be as wool."- — Isa. 1 : 18.

Otherwise stated, God said to the Jews: Tou
are sinners ; but I have a plan by which in due
time I will relieve you of this disability. Tou
must know that I am Almighty God. Tou must
have no other god besides me. If you will go
about serving the Devil, you can not have my
blessing. But if you serve me, in due time I will
bless yon. Even tliongh you are sinners and
your sin is so great that it is red hke crimson,
I will wash it away and make you white and
clean.' Why did not the Jews reason together
from God's Word? Because they were over-
reached by Satan the enemy, whose wicked influ-
ence induced them to turn away from God and
to worship idols and serve the Devil. This is
why God repeatedly brought punishment upon
them. But when they would cry tmto him he
would hear them and bring them back. They
have spent a long dark night of warfare.

Now in the latter days, at the close of the
Gentile times, God's favor is returning to Is-
rael, and the light begins to shine as the great
antitypical Jubilee opens. Let all now in calm-
ness and sobriety of mind reason together and

Jevvisli Captives Mourning' in L'aOylOii

;.- 112

Redemptive Price

"1 \vill ri'tli'i'iii tliwn from tlcallu '

Page aes

-Eosea 13 : 14.

REDEMPTION

199

seo what God, tlirougli liis Word, teaclies con-
cerning tlie removing of the disability that re-
sulted from Adam's sin, and why he has pro-
vidod a way to lead mankind to life.

God must be consistent; therefore reason
leads to the conclusion that he could not set
aside the judgment that he had entered against
Adam. He could, however, he consistent and at
the same time arrange for that judgment to be
satislied, by permitting another to jjay the debt
of Adam and thereby to open the way for Adam
and his offsjiring to be released from sin and
death and all its evil crffects, Ho could thus
provide redemption for the human race. There
is nothing more certainly taught in the Holy
Scriptures than the doctrine of redemption.
Some of the texts of the Old Testament will be
here read with interest.

Job was a prophet of God. He stood as a
representative of mankind, l^^vidently Job had
been taught by the Lord that it was God's pur-
pose to redeem the race; for he wrote: "For I
know that my Kedeemer livcth, and that he shall
stand at the latter day upon the earth: and
though after my skin worms destroy this body,
yet in my flesh shall I see God." (Job ID : 25, 26)
Job also tmderstood and taught that after the
human race had been ransomed or redeemed
man would be restored to his original youth and
beauty. In poetic phrase he describes tbe suf-
fering of the peoi^le, and then states that when.
they know the truth and obey it they shall be

200

F E

saved from going down into death and be re-
stored to health and strength: "If there be a
messenger with him, an interpreter, one among
a thousand, to shew mito man his uprightness ;
then he is gracious unto him, and saith, Deliver
him from going down to the pit; I have found
a ransom. His flesh shall be fresher than a
child's : lie shall return to the days of his youth,"
—Job 33 : 23-25.

Moses frequently prophesied concerning the
times of restitution. See Gen. 18:18; 22:18;
28 : 14.

Samuel the prophet said : "The Lord killoth,
and maketh alive: he bringcth do'wn to the
grave, and bringeth up." — 1 Sam. 2: 6.

David propheaied that God would provide re-
demption and grant life everlasting to the peo-
ple. (Ps. 19:14; 21:4) He also Avrote: "For
when he dicth he shall carry nothing away; hia
glory shall not descend after him. But God will
redeem my sold from the power of the grave ;
for he shall receive me." (Ps. 49:17,15) Fur-
thermore, the Psalms foretold the time when all
the peoples of the earth should come and wor-
ship God, and that after the long dark night of
sin and suffering a time of endless joy would
come (Ps. 22: 27; 37: 11; 45: 5, 17; 86:9); that
he would return man, whom he had sent into
destruction (Ps. 90; 3) ; and that then the world
should be established and not be moved. — Ps.
93:1; 96:10.

I

UEDEBIPTION

201

Solomon testified that the earth should abide
for ever as man's habitation (Eecl. 1:4), which
is in harmony with Isaiali's prophecies to this
effect, as wo have already noted.

Isaiah plainly prophesied as Gods Avitness
that God would redeem the race and that he
would prepare a happy way for them to return
to him, and he called it a way of holiness : "And
an highway shall be there, and a way, and it
shall be called The way of holiness ; the imdean
shall not pass over it ; but it shall be for those :
the wayfaring men, though fools, shall not err
therein. No lion shall be there, nor any raven-
ous beast shall go iip thereon, it shall not be
found there : but the redeemed shall walk there :
and the ransomed of the Lord shall return, and
come to Zion with songs and everlasting joy
upon their heads: they shall obtain joy and
gladness, and sorrow and sighing shall flee
away." (Isa. 35 : 8-10) To the same effect this
prophet prophesied concerning redemption, in
Isaiah 44: 22; 51: 11; 59: 20.

Jeremiah, Ezekiel, Daniel and all the minor
prophets lilvewise foretold a time coming in
which the Lord wUl restore the obedient ones of
mankind to perfect conditions. This would be
impossible without redemiDtion first.

In fact all the prophets, mthout a single ex-
ception, tc stifled that in due time God will re-
store mankind to human perfection and that
man will then live for ever on the earth. Now
reason would conclude that such is iinxwssible

202 L r P E

unless God first redeemed the race from tlie
Adamic curse. It follows, in harmony wdth the
other statements above made, that God -would
redeom mankind. Again, God said through his
prophet Isaiah tluit he had made the earth for
man to live on, that he had not made it in vain,
that it should be man's habitation, and that tlie
earth would abide for ever. — Isa. 45:12,13;
Eccl. 1 : 4.

It is quite apparent that the first and chief
puii>osc of the law was to foreshadow better
things to eome, and that by this schoolmaster
God woxdd teach the Jews concerning this bless-
ing, t):at tiiey might be used by him in due time
to give blessings to others. God used them to
make pictures by wliich they, and others through
Ihem, might learn of his coming blessings. Call
to mind the sacrifices of Israel, and what they
rei^rosented. When Abraham was one hundred
years old, and his wife had passed the age of
women for child-bearing, God gave him a son.
This shows the overruling of divine providences
in the birth of Isaac. Next we see Abraham with
his only son at the momitain. An altar is built,
the son is bound to it, Abraham is lifting his
knife to slay his only son, and would do so.
What could this picture? Abraham was a friend
of God and represented Jehovah God. Isaac,
the only son of Abraham, represented God's
Son, who in dxic time would be permitted to die
in order that he might become the great ransom
sacrifice for man. — Geu. 22 : 1-18.

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203

The Israelites were suffering great oppres-
sion in Egypt under Pharaoh. Egypt was a
type of the entire world of sin, while Pharaoh
pictured Satan the Devil, the invisible rxiler of
the world. The Israelites undergoing suffering
pictured the entire human race and the suffer-
ing through which the race has passed. Re-
peated attempts were made to have the Israel-
ites removed from Egypt, but without avail.
Then God brought the death plague upon Egypt,
and all the first-born died. Why did not all the
first-born of the Jews die? The answer is that
God commanded that for each house of the
Israelites a lamb without blemish should be
taken and killed and roasted whole, without even
breaking a bone; that the blood of this lamb
should be sprinkled over the doorway ; and that
tile family should go into the house, close the
door and remain there until the death angel had
passed. For all wdio obeyed this command the
first-born of that family was spared. The sacri-
fice of the lamb foreshadowed that some day its
antitype would bo sacrificed, and that the anti-
type woidd take away the sin of man.

The price required for the saving of the first-
born of Israel was the placing of themselves
under the protection of the blood of the paschal
lamb. The Jews were commanded to observe
this Passover each year. This clearly proves
that its yearly observance was typical and tlmt
the blood of the antitype would provide redemp-
tion for mam

204

God commanded Moses to build a talDernaeh
to be used in connection with the atonement
sacrifice to be observed once a year. On tlie
atonement day the high priest was required to
kill a bullock, burn its fat upon the altar in tl!;i
court, and cany its blood into the Most Holy.
This was to be a sin-off erin!?. Then he was re-
quired to kill the Lord's goat and to do witli it
the same as he did with the blood of the bul-
lock (See Leviticus 16:1^23.) The fact that
this ceremony must be repeated once each year,
and that it was for the purpose of a sin-offer-
ing, shoAvs it was a type foreshadowing that
animals merely rciireseut the one whose blood,
at Q od's due time, would be offered in the Most
Holy, even heaven itself, as the great atonement
for tlie sins of the people. This of course meant
the death of the one who should thus provide
the Bin-offering. As a type must continue until
the antitjTie comes, had the Jews remained true
and faithful to God and observed all the law to
the l)e:3t of their ability until God's due time
1o act, he would have shown them how their
disability could be removed.

The fact that God plainly says that he is
about to make a new covenant, and that this
now covenant will ijrovide the way to life, and
that restoration to human perfection will be the
blessing to the people, necessarily ijroves that
the great sin-offering must be completed ami
the disability removed before the new covenant

REDEMPTION

205

can he made by which the Jews will receive the

blessing.

In view of the fact that we are approaching
the time when the new covenant is to be made,
it behooves every Jew to look well to the teach-
ing of God's Word that he may see what pro-
vision God has made for releasing the Jews
from the disability resulting from the Adamic
sin.

Could the yearly sacrifice of bulls and goats
relieve the Jews from their sins and enable them
to keep the law covenant? No. The fact that
the ceremony must be repeated every year shows
that it merely pictured the fact that some day
God would cause the antityije to be performed.
David testifies that this sacrifice of animals was
not adequate to take away the sin ; but that what
God desired was to teach the people the way of
obedience, that he might show them his effectual
way of removing sin. — Ps. 40: 5-8.

Thus far wo liave reasonetl upon these things
taught in the Scriptures for the purpose of
showing that God intended to redeem mankind.
Now let us look at a jaositivo promise made : "I
Avill ransom them from the power of the grave ;
I will redeem them from death : death, I will
be thy plagues ; grave, I will be thy destruc-
tion."— Hos. 13:14.

Fortunately for the Jews the Devil was never
able to induce them to believe in the doctrine
of conscious torment in hell-fire and brimstone.
He left that "sweet" morsel for the Catholic

206 LIFE

and Protestant preachers to roll under their
tongues. The Devil has used such preachers to
screech out hell-fire and danuiation to frighten
the people, to arouse their passions; and he has
induced them, -while in this distressed condition
of mind, in the name of Christianity to vent
their spleen and venom upon the Je-svs. The
persecution of the Jews by so-called Christians
is one of the blackest things upon the -world's
escutcheon. Of those who have indulged in the
wicked persecution of the Israelites, undo-uhted-
ly God -ivill reciuire at their hands some recom-
pense.

All the prophets of God taught that slieol,
the grave, and hell are one and the same con-
dition, referring to the condition of death. The
Jews knew that the Scriptures taught that all
in their graves arc dead, unconscious, and kno-vv
nothing.— Keel 9 : 5, 10; Ps. 115 : 17.

Now the positive promise through the Proph-
et Hosea i.s that God will redeem man from
death and the grave, and destroy death. To re-
deem or ransom man from the grave means that
God -will lirovidc a means of satisfaction of the
judgment against Adam, and that then the dead
will be awakened out of death and be brought
forth from that state or condition back to life.

David expressed his confidence in the redemp-
tion and resurrection of the dead when he
wrote: "Therefore my heart is glad, and my
glory rejoiceth : my flesh also shall rest in hopo.
For thou wilt not leave my. soul in heU; neither

REDEMPTION

207

wilt thou suffer thine Holy One to see corrup-
tion. Thou wilt show me the patli of life : in thy
presence is fulness of joy; at thy right hand
there are pleasures for cvcrmore."-Ps. 16: 9-11.

Ransom means an exact corresponding price.
It follows then that if man is to be ransomed
or redeemed within the moaning of the words
of the Proi>het Hosea, the price to be paid must
be exactly that which the law required that the
sinner should pay. God's will or judgment is
that Adam, the sinner, should forfeit his life
and go into death. God by his law then plainly
states what would bo required for the ransom,
namely, 'a life for a life.' — Dout. 10 : 21.

Adam was a perfect man when he sinned, and
the ransom requires that the life of a perfect
man must be given to produce the price that
v'ill enable God to justly release Adam and his
offspring from deatii and its effects. Was there
a perfect man on earth that could meet these
divine requirements? God's prophet answers:
"None of them can by any means redeem his
brother, nor give to God a ransom for him."
— Ps. 49 : 7.

The race must be blessed with an opportunity
for life, because God by his word and by his
oath promised Abraham that they should be.
The race could not be blessed until redeemed.
Man must be redeemed because God gave his
Bolemn word and promise that he would ransom
him. God must, and will, Iccep his word invio-
late. The irresistible conclusion, therefore, is

208 LIFE

that JelioTah God mtist make some proYision
for tlie redemption of man, and that to this end
jae must prepare a ijcrfeet man exactly corre-
sponding to the perfect man Adam when he was
in Eden and before he sinned; and that tliis per-
fect man must go into death to provide ttiG
ransom or redemptive price. These irresistihle
conekisions arc reached by reasoning upon the
scriptures of the Old Testament, which all Jews
claim to believe.

Since Moses declared that the Messiah would
be greater than Moses, and since the Redeemer
must be a perfect man, it would seem reason-
able to conclude that the Redeemer must be the
Messiah, Now let the Scriptures which God
gave to the Jews be used and earefuUy consid-
ered to determine who is the Eedecmer and ayIio
is the Mci^siah.

I

CHAPTER X

IHESSIAH

"Ryf ESSIAH means anointed one. The anoint-
xYi, ed one is he who is clothed with authority
from his superior to act. The Messiah, there-
fore, the anointed one of (lod, must be clothed
\'idth authority to carry out the divine plan of
redemption and deliverance of mankind, and to
extend to mankind the blessings which God
promised to Abraham.

The greatest desire of all real Jews has ever
been that their Messiah woxild come, establish
his great Idngdom, redeem them, and relieve
them from their suiSering and bring them the
blessings promised. It must necessarily follow
that the Messiah is "Abraham's seed, , . . ac-
cording to the promise", because it is through
him that the blessings must come. It necessarily
follows that he is the one of whom Moses was
a type, and the one to whom tlie people shall be
gathered. Because he is the anointed of God,
because he is the great deliverer and blesser
of the i^eople, Satan the enemy would use eveiy
possible means at his liands to keep the people
in darkness as to Messiah's identity. The testi-
mony of men, rmsupportod by the Word of God,
should never be taken as to who is the Messiah
or what is his work. God's AVord alone is final
and conclusive proof.

20D

210 LIFE

Concerning this the Prophet Isaiah wrote:
"To the law and to the testimony; if they speak-
not according to this word, it is beeause there
is no light in tliem." (Isa. 8 : 20) In their confes-
sion of faith the orthodox Jews acknowledge:
"That all the words of the prophets are true;
that all the law wliich at this day is fonnd in
our hands Avas delivered by God himself to our
master Moses." Then by the law and by the
Ijrophets let us identify the Messiah.

If the words of the law and the prophets give
a clear description of the Messiah and it is
found from the iindispnted facts following the
jiropheoy that a certain one meets every part of
that descrii>tion, such should be sufficient upon
which to base the conclusion that the one Avho
meets these requirements is the Messiah. Other-
wise stated, God through his prophets foretold
the Messiah. The only way to know whether or
not wc have prophecy properly interpreted is
to lit the facts to the prophecy. Now, since the
Lord invited us to "reason together", no man
can reason unless he puts aside prejudice.
Neither should any man permit any one else to
do his thinking, whether that man be a rabbi or
a preacher. Remember the words of Grod: "To
the law and to the testimony [prophets] ; if
they speak not according to this word, . . .
there is no light [truth] in them." The Devil
has used the sophistry of men to keep the peo-
ple in darkness. But let us throw away this
sophistry, return wholly to the "Word of God,

MESS I A H

211

I

and use it in the light of reason and the physical
facts which we see before us and which can not
be disputed.

No other man ever walked on earth who was
the object of such wicked ijersecution as Jesus,
known as Jesus of Nazareth, whom the Jews
regard as a great teacher. Jesus was accused
of every crime known to the calendar, yet guilty
of none. The conunon people heard him gladly
and believed on him. The clergy of his day,
from whom better might have been expected,
were the instruments used bj'' Satan for his
persecution. The clergy of tlie present time like-
wise misrepresent God. They advance their own
wisdom to turn the minds of the people away
from God and from his Word. The time has
come when the people must cast away the
stumbling stones Avhich the clergy have put in
their pathway and must use their own mental
faculties to luiderstand the Scrix^turcs.

Jesus always faithfully represented God. No
one can justly claim that he was unfaithful to
Jehovah and to the law covenant. lie said : "I
can of mine own self do nothing. ... I seek
not mine own will, but the will of the Father which
hath sent me." David prophesied coueeniing
him who should be the Messiah, foretelling how
he would be persecuted by the members of his
own house. "Because for thy sake I have borne
reproacli; shame hath covered my face, I am
become a stranger unto my brethren, and an
alien unto my mother's cMldren. I'or the zeal

212 LIFE

of tMne liotise liatli eaten me up; and the re-
proaches of them that reproached thee are fail-
en upon me." — Ps. 69 : 7-9.

Satan the enemy has reproached God since the
days of Eden, and has reproached every one
who has insisted on follomng the teachings of
Jehovah. lie it %?as T\^ho caused the reproaches
to come upon Jesus.

Moses was a type of the Messiah ; heeause he
testified to that effect. ''The Lord thy God will
raise up unto thee a Prophet from the midst
of thee, of thy brethren, like imto me ; unto him
ye shall hearken. I mil raise them tip a Prophet
from among their brethren, like unto thee, and
will put my words in his mouth; and he shall
speak unto them all that I shall command him."
— Deut. 18 : 15, 18.

That the Messiah must come through the tribe
of Judah is plainly set forth in the prophecy :
"'The scejitre shall not depart from Judah, nor
a lawgiver from betweeii his feet, imtil Shiloh
come ; and unto him shall the gathering of the
people be." — Gen. 49 : 10.

The Lord, through the Prophet Mieah, fore-
tells the place where the Eedeemer, the Messiah,
must be born: "But thou, Bethlehem Ephratali,
though thou be little among the thousands of
Judah, yet out of thee shall he come forth unto
me that is to be ruler in Israel; whose goings
forth have been from of old, from everlasting."
— Mic. 5 : 2.

f

MESSIAH

21E

All agree that Jesus was of the tribe of Judah
and that he was born at Bethlehem. His name
means "savior of the people".' — Matt. 1 : 21.

God, through his prophet Isaiah, said con-
cerning the Messiah: "'Who hath beMeved our
report? and to whom is the arm of the Lord
revealed!"' ' (Isa. 53 : 1) Thus the Lord foretold
that only a few would believe the report con-
cerning him whom God would send to execute
his plan. The words of the projjheey continue :
"He is despised and rejected of men; a man of
sorrows, and acquainted with grief : and we hid
as it were our faces from Mm ; iie was despised,
and we esteemed him not.^'

All agree that the Pharisees and other leaders
of the people, and the clergy and the doctors of
the law, despised Jesus. They rejected him and
persecuted him. They heaped upon him all man-
ner of almse and put forth every possible effort
to turn the peopde avfay from him. The conmioii
people of that day were not resjionsible for the
manner in which Jesus was treated. The com-
mon people of our day are in no wise respon-
sible for the mistakes and errors of those who
claim to be teachers of the Bible.

The prophet further says: 'Tie was op-
pressed, and he was afflicted; yet he opened not
his mouth: he is brought as a lamb to the
slaughter, and as a sheep before her shearers is
dmnb, so he openeth not Ms mouth."— Isa. 53 : 7.

Surely Jesus and his experiences fulfil every
part of this description. He was oppressed and

211

F E

MESSIAH

215

persecuted and afflicted ; and then wlien lie stood
before his ficcusers he opened not his month.
The prophet fnrther identifies the one who is
to be the Messiah as 'the lamb of God', of vdioni
the Passover lain]> Avas a type. It was at the
time of the Passover that the great trouble came
upon Jesus during which he was put to death. ■

Tlie prophet continues : "And he made his
grave with the meked, and with the rich in his
death,; because he had done no violence, neither
was any deceit in his mouth." (Verse 9) He
went down into the grave as all the wicked die
and are buried. He was buried in the tomb of
the rich man Joseph of Arimatliea; and he had
done no violence, nor was there any deceit in
his mouth.

The Prophet Isaiah further says: 'Tet it
pleased the Lord to bruise him ; lie hath put him
to grief: when thou shalt make his soul an of-
fering for sin, he shall see his seed, he shall
prolong his daj's, and the pleasure of the Lord
shall prosper in his hand." Wliy should the
Lord be pleased to bruise this harmless and de-
fenseless Son? Because it was necessary for
his Son to die in order to provide the redemp-
tive price; he must be made an offering for sin
in order that the people might have their disa-
bility removed. This is God's way and plan,
a,nd this he foreshadowed when Aljraham of-
fered up his only son Isaac.

The jirophet further says: "He hath poured
out his soul unto death: and he was numbered

with the transgressors." (Verse 12) Surely
Jesus met this description, because he was cru-
cified between two thieves, who were confessed
transgressors of the law. 'He bore the sin of
many," because the one who is to bo the Redeem-
er and Messiah must be made an offering for
sin and take the sinners place. "\¥hen dying,
he "'made intercession for the transgressors",
spealdng to them w^ords of kindness.

The Prophet Zcehariah, in chapter eleven,
verse twelve, prophesied that he who would be
the Redeemer and Messiah would be betrayed
by one xjretending to be his friend, and that for
thirty pieces of silver. Jesus was betrayed by
Judas, one of his disciples, for thirty pieces of
silver, v/hicli were paid over by the clergy of
that time. Of course the Devil induced them
so to do.

The Prophet Daniel prophesied that he who
is the Messiah would die, "not for himself" but
as a sin-ot^ering for others ; and that he would
be cut off "in the midst of the week". (Dan.
9:25-27) According to the divine rule for the
calculation of time, as hereinbefore mentioned,
a day is used as a sjinbol for a year. A week
is composed of seven days, and the midst of the
week would be three and one-half days. Three
and one-half symbolic days would represent
three and one-half actual years. Jesus began
his ministry about the time of the atonement;
and exactly three and one-half years thereafter,
to wit, the Passover season, he was put to death,

216 LIFE

just exactly as tlie Prophet Daniel says : "Mes-
siali [shall] bo cut off, but not for himself."
And then the prophet adds: "And the people
of the prince that shall come shall destroy the
city and the sanctuary." It is a well-lmown fact
that this prince that came was the Roman ruler,
and he did destroy the city of Jerusalem and
the temple and sanctiiaiy shortly after Jesus'
death, exactly as the prophet foretold.

David prophesied that he who would be the
lledeemer and Messiah woiild be put to a violent
death, but that not one bone of his body should
be broken. (Ps. 3-1:19,20) The law required
that not a bone of the Passover lamb should be
broken. The Passover lamb was a type of the
Redeemer and Messiah. Jesus was crucified uj)-
on the cross; but it is a well-lmov/n fact that,
contrary to the custom in respect to the ^dctims
of eruciiixion, not one bone of his body was
broken.

David prophesied concerning Messiah: "For
thou wilt not leave my soul in hell; neither wilt
thou suffer thine Iloly One to see corruption.
Thou wilt shew me the path of life : in thy pres-
ence is fulness of joy; at thy right hand there
are pleasures for evermore." — Ps. 16 : 10, 11.

Hundreds of witnesses testified that within
three days after the crucifixion of Jesus Q-od
raised him out of death, and that his body was
taken away and did not see corruption.

Can any reasonable person conclude that these
things happened concerning Jesus merely as a

MESSIAH

217

coincidence? lias any man, Jew or Gentile, ever
lived on earth who so completely fulfilled every
detail of prophecy as did Jesus? There cer-
tainly has not been one.

We have seen that he who would be the Re-
deemer of the liimian race must be a perfect
man ; therefore he must be sent by God and not
be taken from among the race on earth. Isaiah
prophesied : "Therefore the Lord himself shall
give you a sign : Behold, a \'irgin shall conceive,
and bear a son, and shall call his name Im-
manuol.-" (Isa, 7 : 14) Exactly in harmony with
this iirophecy Jesns was born of a virgin, the
virgin Mary. About this there is not the slight-
est doubt, nor will any one BuccessfuUy attempt
to disprove it. Satan the enemy knew that
this child was the one promised, and hence Sa-
tan sought to have the mother stoned to death
before the birth of the child. But God thwarted
his purpose. Now we observe that Jesus met
every one of the requirements, namely : He was
from the tribe of Judah: he was born of a
virgin; he was despised and rejected of men;
he was iiersecuted by the leaders in Israel; he
was betrayed for thirty pieces of silver; and
he suffered an ignominious death.

Throughout the time of the prophets God had
put liis spirit upon only a fcAV men, amd these
few men had prophesied as they were directed
by Jehovuli. Joel prophesied that in the last
days of the Jews, and just before the great and

218 LIP E

terrible day which "vvoiild mark their last disper-
sion, when they were to be overthrown rn a ter-
rible siege by tlie Romans, God would then give
his spirit to many others and that they would
prophesy. (Joel 2 : 28, 29) Surely this prophecy
must be accepted and believed by all Jews, be-
cause they claim to believe the prophecies. If
it is found that it was fulfilled exactly accord-
ing to the promise, and timed a short time be-
fore the great and terrible day ■when the Eo-
mans overthrew Jerusalem, then the testimony
concerning its fulfilment should be taken as
from the Lord.

Peter was one of the disciples of Jesus. He
was a Jew who served the law. At Pentecost,
immediately following the Passover, at which
time Jesus was slain, Peter and the otlier disci-
ples were waiting at Jerusalem; and at that
time the prophecy of Joel above quoted was
fulfilled. At that season there were in Jerusa-
lem a great many Jews from various nations,
who spoke various tongues. These Jews ob-
served Peter and the others, all unlearned men,
speaking in different languages ; and they were
amazed. Those who scoffed, and did not want
to believe, said: 'These men are drunken.' But
Peter replied to them in these words: 'These
men are not drunken, but what ye now see here
is a fulfilment of what the Prophet Joel said';
referring to the prophecy above mentioned.
Then he quotes the prophecy, and tells his hear-
ers that now they see its fulfilment. This of it-

MESSIAH

219

self qualifies Peter as a competent witness. He
marks the fulfilment of the prophecy uttered be-
fore by Joel, and then proceeds to testify ; and
his testimony definitely identifies the Redeemer
and the Messiah, to wit :

"Ye men of Israel, hear these words: Jesus
of Nazareth, a man approved of God among
3'ou by miracles and wonders and signs, which
God did by him, in the midst of you, as ye your-
selves also know: him, being delivered by the
determinate counsel and foreknowledge of God,
ye have taken, and by wicked liands have cruci-
fied and slain : wliojn God hath raised iip, having
loosed the pains of death: because it was not
possible that he shoiild be holden of it. For
David speaketh concerning him, I foresaw the
Lord always before my face, for he is oii my
right hand, that I should not be moved: there-
fore did my heart rejoice, and my tongue was
glad ; moreover also my flesh shall rest in hope :
because thou wilt not leave my soul in hell,
neither wilt thou suffer thine Holy One to see
corruption. Thou hast made known to me the
ways of life; thou shalt make me full of joy
with thy countenance.

"Men and brctlirou, let me freely speak unto
you of tlie patriarch David, that he is both dead
and buried, and his sepulchre is with us unto
this day. Therefore being a prophet, and know"-
ing that God had sworn with an oath to hiro,
that of the fruit of his loins, according to the
flesh, he would raise up Christ [Messiah] to

220 LIFE

sit on his thi'one; he, seeing this before, spake
of the resurreetion of Christ [Messiah], that
Ills soul was not left in hell, neither his flesh
did see corruption. This Jesus hath God raised
up, 'wherool; we all are witnesses. Therefore
being by the right hand of God exalted, and
having received of the Father tlie promise of
the holy [spirit], he hath shed forth this, which
ye now see and hear. For David is not ascended
into the heavens : but he saitli himself, The Lord
said tinto my Lord, Sit thou on my right hand,
until I make thy foes thy footstool. Therefore
lot all the house of Israel Imow assuredly, that
God liath made that same Jesus, whom ye have
crucified, both Lord and Christ [the Messiah],

"Now when they heard this, they were pricked
in their heart, and said unto Peter and to the
rest of the apostles. Men and brethren, what
shall wo do? Then Peter said unto them, Be-
pent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the holy [spirit].
For the promise is unto you, and to youi- chil-
dren, and to all that are afar off, even as many
as the Lord our God shall call. Then they that
gladly received his word were baptized: and the
same day there were added unto them about
three thousand souls."~Acts 2:22-39,41.

Hero then is the testimony, all of which, based
upon the prophecies, identifies Jesus of Naza-
reth as the Messiah; and there stood about at
that time and heard the testimony three thou-

MESSIAH

221

sard other Jews who believed. This prophecy
of Joel shows that God would have others
prophesy just before the final dispersion of the
Jews by the Eomans. The fulfilment of this
prophecy at the proper time shows conclusively
that God did endow other men with power to
prophesy, and that these Jews who were thus
endowed to prophesy Averc the disciples of Je-
sus. These were caused to make a record of
what occurred; and this record was made under
the direction of Jehovah God, and therefore im-
ports absolute verity. It follows, then, that the
record of the New Testament, being in harmony
with that of the Old Testament, is the "Word of
God written under the direction of Jehovah. It
was all written by Jews also, with possibly one
exception.

Orthodox Jews have long rejected the New
Testament. And why? The answer is. Because
the enemy Satan the Devil has used his instni-
ments and agencies to blind the minds of men
lest this glorious light of truth should shine un-
to them. Agam, the New Testament has been
made offensive to Jews, not because it is wrong,
but because many so-called Christian preachers
have used it as a club to chastise all Jews. They
have lilcewise been the Devil's instruments to
blind the Jews to the truth.

But now the day of jubilee has come and the
day of Israel's warfare is done. The time has
come for her blindness to be removed and for
her to see what wonderful provisions God has

222

F E

made for tlie salvation of tlie Jews and for ths
establislnneut of llicm again in their homeland.

■RHiat, then, does the New Testament show
concerning the great qnestion of redemption
and of the Messiah ? Ijxactly in harmony with
the prophecies of the Old Testament, it shows,
to wit: That the human race has been going
into death hecaiise of Adam's sin {Eom. 5 : 12) ;
that the race nmst be ransomed from the grave
and redeemed from doatli, and that this conld
be done only by the death of a perfect man.

Sanl of Tarsus, a Jew and a member of the
Sanhedriu, a lawyer of groat ability and a man
of "s^ddc learning, who afterward became a dis-
ciple of Jesus, wrote to the Hebrews these
words:

"But we see Jesus, who was made a little
lower than the angels for the suffering of death,
cro"v^med with glory and honour ; that lie by the
grace of God should taste death for every man.
Forasmuch then as the children are partakers
of flesh and blood, he also himself likewise took
part [partook] of the same ; that through death
he iioight destroy him that had the power of
death, that is, the devil; and deliver them who
through fear of death were all their lifetime
subject to bondage."~Heb. 2 : 9, 14, 15.

The testimony of these witnesses further is
that Jesus was raised from the dead and that
lie ascended into heaven itself, there to present
the value of his sacrilice as a great sin-offering
for manldnd.— lieb. 9 : 19-28 ; Pliii. 2 : 3-11.

MESSIAH

223

The further testimony is that Jesus, the Mes-
siah, wiU. oust the Devil and establish a new
heaven and a new earth ; that is to say, a new

invisible ruling power and a new vi.sible govern-
ment on earth amongst men. Tliis ia the testi-
mony of Peter, a Jew, who was anointed by the
Lord to speak at Pentecost as above cited:

"The Lord is not slack concerning his prom-
ise, as some men coimt Klaclcnoss; but is long-
snfferbig to ns-ward, not willing that any should
perisli, but that all should come to repentance.
But the day of the Ijord will come as a thief in the
night; in the which the lioaveufi r'.hall paas away
with a great noise, and the elements shall melt
with fervent heat, the earth also and the works
that are therein shall be burned up. Seeing then
that aU these things shall be dissolved, what
manner of persons ought ye to be in all holy
conversation and godliness, looldiig for and
hasting unto the coming of the day of God,
wherein the heavens being on fire shall bo dis-
solved, and the elements shall melt with fervent
heat? Nevertheless we, according to his prom-
ise, look for new lioavens and a new earth,
wherein dwelleth righteousnps.'^."-2 Pet. 3: 9-13.

Isaiah prophesied that the kingdom of Mes-
siah win be a kingdom of peace and righteous-
ness :

"For unto us a child is l)orn, unto us a son
is given : and the government shall ha upon his
shoulder; and his name shall be called Wonder-
ful Counsellor, The mighty God, The everlast-

224 LIFE

ing Fatlier, Tlio Prince of Peace. Of the in-
crease of his governmeut and peace there shall
be no end, upon the throne of David, and upon
his kingdom, to order it, and to establish it with
judgment and -with justice from henceforth even
for ever. The zeal of the Lord of hosts will
perform this."— lya. 0:6,7.

It is recorded in the New Testament that
when Jesus was born at Bethlohom the angels
of heaven sang together, "On earth peace, good
will toward men," and that in due time thi.'i
good news should come to ail men. TMs is ex-
actly in harmony with the words of the proph-
ets. Isaiah propliesied that when the Lord's
Idngdom is established the law shall go forth
from Zion and the word of Gfod from Jerusalem;
and that then there woxild be no more war, but
that he who rules wiU rule in peace. (Isa. 2 : 2-4)
This same prophet prophesies : "Behold, a Idng
shall reign in righteousness, and princes shall
rule in judgment." — ^^tsa. 32 : 1.

The king here mentioned is the Messiah, and
the ijrinces nndoid)tfidly are the same princes
mentioned in Psahn 45:16, and are, to wit:
Abraham, Isaac, Jacob, and the other prophets
and holy men of old T,'ho will be returned to
earth and will become the rulers amongst the
men of earth, and will honor the name of
Jehovah.

It must be apparent to eveiy Jew who has
followed the argument herein set forth, which
has been based exclusively upon the Holy Scrip-

MESSIAH

225

tures, tliat Qod intends Israel, the Jews, to have
the land of Palestine; that he promised that
land to Abraliam and to his seed after him, and
that he purposes to keep that promise ; that for
many centuries God has by their various expe-
riences been tcacliing the Jews, and through
them other peoples, that he is Jehovah God
and that there is none besides him; that God
has permitted the evil one to pursue his nefa-
rious course and has overruled this to serve as
a test of the faithfulness of men; and that all
who prove their love for God and loyalty and
faithfulness to him shall receive his blessings.

The Jews arc now, in fuliiknent of j)rophecy,
being regathercd to Palestine. But it must be
admitted that the major portion of them have
little faith in the Lord and in his promises.
From the long experience of the Jews, as re-
corded in the Bible, it must be apparent that
God wiU never permit them to succeed in re-
building their homeland and be restored there
unless they learn to exercise faith in him. Let
the Jews therefore turn to their God and to his
Word, study the prophecies, and rely upon the
Word of tlie Lord; and then, according to his
promise, he will guide them in the way they
should go, and lead them into ways of everlast-
ing blessings.

God provided the cost price for the restitu-
tion of man. This provision he made by the gift
of Ms beloved Son, that he might die as a man
in Adam's stead and thereby Adam and aU his

226 LIFE

ofPi^pring in due time he released from death
and the grave. Thus he carried out his promise
as made through his prophet. (Hos. 13 : 14)
Having provided then the cost price or redemp-
tion for mail, it follows that God has obligated
liimself to offer to man restitution blessings,
and this he is certain to do in his own due time.

THE DIVINE PLAN

A careful study of the Scriptures will reveal
the fact tliat this is the plan of God stated
briefly, to wit: That God made man perfect;
that man sinned and was sentenced to death;
that God promised to redeem him; that he who
will be the redeemer must also be the Messiah
and the "seed"' of promise, through which the
blessings shall come to the people; that this
redeemer must he a perfect man who must give
his life as a ransom price for mankind; that no
man on earth could meet these requirements;
that the obedient and faithful Son of Jehovah,
the Logos, was sent from lusaven to earth, being
begotten by the power of Jehovah and horn as
a perfect man duld ; that he grew to manhood's
estate ; that he suffered death as a sin-offering ;
that he was raised from the dead and ascended
on high ; that at the end of the world he returns
to establish his kingdom; that the time has come
for the Jews to bo restored to Palestine; that
the blessing of the people wiU be restitution;
and that the time for the comfort of Israel is
here, because her warfare has ended.

MESSIAH

227

The day has come when Israel shall know as
never before that Jehovah is her God. "Blessed
is the nation whose God is the Lord; and the
people whom he hath chosen for his own in-
heritance." (Ps. 33 : 12) The day of jubilee is
come ; the good news must be given to the peo-
ple of Israel and to all the peoples of the earth.
See Psalm 89 : 15.

The long dark period of Israel's warfare is
ended. The favor of God is being extended to
that people; and the Messiah, their Lord and
Prince of Peace, the Savior of the world, must
be identified and pointed out to them. Some one
who loves the Lord must speak the message of
good news ; therefore it is commanded : "0 Zion,
that bringest good tidings, get thee up iuto the
high mountain ; O Jerusalem, that bringest good
tidings, lift up thy voice with strength ; lift it
up, be not afraid ; say unto the cities of Judah,
Behold your Godl"— Isa. 40; 9.

CHAPTER SI

JOB

JEHOVAH is the greatest movmg-pieture
producer. He permits men to make some
pictures, and as a result of tlieir efforts tliey
think they are great. They are not. Beginning
in the early days of man Jehovah used men
to move according to his perfect plan, and by
their movements he pictured the coming days
of salvation and restoration to life. Of course
those men, altliough an.xious to know the mean-
ing of their course of action, did not understand
the moaning thereof, because it was not the will
of God nor his due time for them to understand.
Many of those men thus used had faith in God,
and their faith he will in due time reward. Even
the angels of heaven desired to understand, but
God reserved the understanding thereof to
those who should live on earth at his appointed
thuc and who arc devoted to him.

Among the great pictures made and set down
in the Bilile is that of the case of Job. In fact
it stands out separate and distinct, teaching
lessons of greatest importance to creation. The
book tliat bears Job's name has been little un-
derstood, as indeed it could not be understood
until God's due time. Viewed now in the hght
of fulfilled proi)liecy and of the revealed plan
of God, the book of Job begins to unfold to the
diligent searcher after truth. The very language

22 S

JOB 229

employed in the book gives a clear picture of
Q-od's power to give life to mankind by means
of restitution, and also of his purpose and in-
tention so to do. The restitution picture applies
not only to Jews but to all peoples of the earth.
So far as the Scriptures disclose. Job was not
a Jew. He lived outside of the land of Israel.
He dv/elt in Uz, which is east of Palestine. Con-
cerning Job it is written: "This man was the
greatest of all the men of the oast." (Job 1:3)
This places Job in a class all by himself and
indicates that the picture God used him to make
must be a distinctive one.

That which is written concerning Job takes
on greater interest when we begin to see that
God used him to make a niarvelous picture of
restitution as a moans of bringing life to the
human race. Uz was a descendant of Shem
through Aram. It therefore follows that Job
was a descendant of Shem, the son of Noah and
upon which son God pronounced special bless-
ings. (Gen. 9: 26; 10: 23) "Uz" means "counsel"
or "consultation", -which seems to indicate that
Vz and his descendants were those who sought
coimscl or knowledge of Jehovah God. That
seems to show that JoIj had relationsMp with
God and that Q-od used him for a specific
purpose.

A picture is an image of the real substance.
The imago may be one that is seen by the nat-
ural eye, or it may be a mental representation
of that which is tangible. Wlicther Job esisted

230

as a real person or whether the statement eon-
eerninp; him is an allegory matters not. The
account is written in the Word of God and is in-
tended for the instrnction of mankind. Since
the Bible abounds with proof that God used
men to make living pictures concerning the
development of his plan of salvation, the proof
is overwhelming^ that Job was a real man and
was used to make a living picture, and that lie
had conimnnieation or relationship with God,
Furthermore the proof is quite conclusive that
Job lived some time after the days of Abraham.
That he did really exist, and that the story is
not an rllegory, is supported by the testimony
of other prophets. — ^Ezek. 14: 14, 20; Jas. 5: 11.

CORRESPONDENCY

There is a strildng correspondency of Job
with Adam that can not be ignored. The differ-
ence was that Adam did not maintain his in-
tegrity, while Job did maintain his integrity.
Adam, the perfect man, was a prince and dwelt
in the garden of God which was planted east-
ward in Eden, and Adam had communication
or counsel with God. Job was "the greatest of
all the men of the east", which constituted him
a jirinee among men. He is spoken of in the
Scriptures as a prince. (Job 21: 28 ; 31 : 37) He
lived in the land of Uz, the meaning of which
ia that he had conmimiieation or counsel with
God.

J D 231

God made the man Adam perfect, and it was
the will of the Creator that this perfect crea-
ture should worship God. It was the work of
the Devil to turn the man Adam away from
God. The Devil took that course of action for
selfish reasons. Jehovah did not hedge Adam
about so as to make him invulnerable to tlio
wilOvS of Lucifer. God permitted Adam to be
subjected to temptation, to prove him.

Concerning Job it is written : "That man was
perfect and upiight, and one that feared God,
aiid eschewed evil." Even though he was im-
perfect in his organism and had no riglit to
life, his heart was pure toward God and there-
fore God counted him perfect. Since God looks
upon the heart or motive that induces man to
act, he judged hini from that viewpoint. "The
Lord seeth not as man sceth; for man looketh
on the outward appearance, but the Lord look-
eth on the heart." (1 Sam. 16:7) Job's heart
was soft toward God and he feared God with a
proper or godly fear. (Job 23: 1547) Job there-
fore stood before God as though he were a per-
fect man, being upright and pure in heart. Adam
was actually perfect in Eden; so Job was coxmt-
ed perfect, and therefore there was a corre-
spondency in this regard.

Prince Adam was a wealthy man. He had a
wife whom God had given him, and he had the
prospect of filling the earth with a happy and
perfect race of sons and daughters. He was the
father of the human family. He was given do-

232

minion over every living creature, of tlie ]3east3
and fowls of earth. — Gen. 1:26; 2:19.

In his time JoL was chief among men. (Job
29:25) His wealth and position among men
was one of the reasons why he was the greatest
of all men of the east. Q od nscs symbols in con-
nection -vvitli the pictures lie has made. The
number ten is a symbolic nural>er reiDresenting
completeness, that is to say, including all. Any
multiple of ten would tJiorcfore symbolijie the
same tiling. In tliis connection it is interesting
and important to note the wealth that Job
possessed, and it shows a correspondency to
that of Prince Adam. Job had seven sons and
three daughters, making a total of ten children.
Tills total number of his cJrildren wonM well
represent all tlie offspring of Adam, or, other-
wise stated, all the human family. Job pos-
sessed seven thousand sheep and three thousand
camels, making a total of ten thousand animals.
He also possessed five hundred yoke of oxen and
five hundred she asses, and a very great liouse-
liold. (Job 1:3) It is thus seen that his posi-
tion among men and his great wealth consti-
tuted bim. the greatest man of his time. In his
restitution Job was given all that be had lost
and much more ; and this is further proof that
God used Job to make a living picture repre-
senting the course of man and bow man would
be granted life by means of redemption and
restitution.

JOB 233

Adam sbould have been wholly devoted to
God because that was his duty as a perfect
creature. Job was Avliolly devoted to God as a
matter of choice. His sons made a feast, and
all these sons together with their sisters par-
took of that feast. The devotion of Job to Je-
hovah is proven by what immediately followed
that feast: "And it was so, when the days of
their feasting were gone about, that Job sent
and sanctified them, and rose up early in the
morning, and offered burnt offerings according
to the number of them ail: for Job said, It may
be that my sons have siiraed, and cursed God
in their hearts. Thus did Job continually."
(Job 1:5) The fact that Job did so "all the
days" (margin), or "continual]}'^', is further
proof of his devotion to Jehovah.

Lucifer was the overlord of Adam during bis
sojourn in Eden. Jcbovali God appointed him
to that position. Because of Lucifer's disloyalty
and rebellion God changed his name to that of
Dragon, Serpent, Satan and Devil, The lord-
ship over man was not talcen away from the
De%'il, however, and as the Devil he has con-
tinued to exercise power over men. The jjroof
of this is given in the book of Job, as well as
in other portions of the Scriptures. That which
caused the fall of Lucifer and turned him into a
devil was his coveting the devotion of Adam
to God. Lucifer wanted that worship of man
for himself. To accomplish Ids wicked purpose
he worked through Eve, the vvomau whom God

had given to Adam; and he succeeded in Iiis
wicked purpose.

The Bevil beg-nidged the worship and devo-
tion that Job -was giviii,',' to tlie Lord. The Devil
accused Job of serving Qod for a selfish reasoji.
Tlie day came when the sons of God presented
tiicmselves before the Lord Jcliovah. Satan
tlie Devil alao appeared with tliat heavenly com-
pany. Tlii.s is proof tliat Satan was in heaven
and had access to the presence of Jcliovah God.
Satan desired to tarn Job away from God; and
God, knowing this, offered liini the opportunity.
"And tJio Lord said unto Satan, Whence com-
est thou? Then Satan answered the Lord, and
said, From going to and fro in the earth, and
from walking up and down in it. And the Lord
said unto Satan, Hast thou considered my ser-
vant Job, that there is none like him in the eartli,
a perfect and an upright man, one that fear-
cth God, and e;^cliewelh evil? Then Satan an-
swered the Lortl, and .said, Doth Job fear God
for nought t Ilaat not thou made an hedge
about hini, and about his house, and about all
that he hath on every side"? Thou hast blessed
the work of his hands, and his substance is in-
creased in the land. But put forth thine hand
now, and touch all that lie hath, and he will curse
thee to thy face. And the Lord said unto Sa-
tan, Behold, all that he hath is in thy power;
only upon himself put not forth thine hand. So
Satan went forth from the presence of the
Lord."— Job 1 : 7-12.

I

JOB 235

Satan accused Jehovah of hedging Job about,
and also all his beasts, so that Job could not
be induced to worsliip the Devil. Jehovah told
Satan that he naight try his hand to induce Job
to repudiate the Lord; and then Satan went
forth to make preparations for the attack, with
the wicked purpose of destroying Job's devo-
tion to the Lord.

The day came when all Job's children were in
the house of his eldest son, eating and drinking
together. Satan stirred up his instrmncnts the
Sabeans, and they stole the oxen and the asses
of Job and toolc them away, and Idlled his ser-
vants. Other servants were herding the sheep,
when both sheep and sei-vants were destroyed
by tire. About the same time the Chaldeans,
also servants of the Devil, stole the camels of
Job and slew his servants having them in
charge. AVhile the chiVlren of Job were to-
gether eating and druiking, Satan stirred up a
great windstorm that destroyed the house in
which they were, and all Job's children ivere
killed. (Job 1 : 13-19) The Devil thought that
now Job would curse God. On the contrary, Job
abased himself before the Lord God and said:
"Naked came I out of my mother's womb, and
naked shall I return thither: the Lord gave,
and the Lord hath taken away; blessed be the
name of the Lord. In all this Job sinned not,
nor charged God foolishly." (Job 1 : 21, 22) Un-
like Adam, Job showed his complete sulmiission
and willing obedience to Jehovah. Job there-

236

F E

fore maintained his integrity and liis devotion
to G-od,

It is quite probable tliat Adam wept and cried
because of his loss, after he was expelled from
Eden. Also that he became embittered and suf-
fered. Both Adam and his offspring have been
hated ap.d have suffered at the hands of the
Devil. The name Job means "he that weeps,
that cries, that is hated and is j)ersecuted". In
this he well represents the members of the hu-
man famdy that have siiifered because of their
efforts to do right. The history of the human
race is recorded in tears of bitterness. After
the loss by Job of his children and his proper-
ty there came another day when the sons of
God presented themselves before the Lord, and
again Satan was there also to present liimseli
before the Lord. (Job 2:1) Satan the Devil
still had conversation with God ;

"And the Lord said nnto Satan, Hast thou
considered my servant Job, that there is none
like Mm in the earth, a perfect and aia upright
man, one that fearetii God, and escheweth evil?
and still he holdeth fast his integrity, although
thou movedst me against him, to destroy him
^^^thout cause. And Satan answered the Lord,
and said, Sldn for skin; yea, all that a man
hath will he give for his life. But put forth
thine hand now, and touch his bone and his
flesh, and he will curse thee to thy face. And
the Lord said unto Satan, Behold, he is in thine
hand ; but save his life." — Job 2 : 3-6.

O B

2Sf

Satan was determined to break the eonfidenca
of Job in the Lord and to turn hhn away from
the Lord Gcod. "So went Satan forth from the
presence of the Lord, and smote Job with sore
boils, from the sole of his foot unto his crown."
(Job 2 : 7) Again Job humbled himself before
the Lord, which is shown representatively by
his sitting down among the ashes. ''And he took
him a potsherd to scrape himself withal; and
he sat down among the ashes."— Job 2:8.

Then Satan bethought himself of his method
of reaching Adam. In his eif ort to break Job'^
integrity he now used the woman whom God
had given Job for a wife. "Then said his wife
unto him, Dost thou stdl retain thine integrity 1
curse [renounce] God, and die." {Job 2:9)
Again the Devil failed in his wicked attempt to
destroy Job's faith. Job responded to his wife
in words of rebulie : "Thou speakest as one of
the foolish women speaketh. What! shall vre
receive good at the hand of God, and shall we
not receive evil? In all this did not Job sin
mth his lips."— Job 2 : 10.

Adam fell when the test was upon him. lie
sinned willingly with his eyes open. (1 Tim.
2 : 14) Adam did not love God. He was con-
trolled by his selfish desire. Satan concluded
that, because Adam yielded to his selfish desire
at Eve's suggestion and fell. Job would likewise
yield to his wife's suggestion and fall. Job did
not fail under the test. He did not rebel agaiiist
God or deny Mm. After Job had lost his elul-

238

F E

dren and all his property ho still had the con-
fidence of God and full faith in God and there-
fore maintained his integrity. It was at that
time that God said to Satan : "And still he hold-
eth fast his integrity, although thou movedst
me against him, to destroy hiin without cause."

Integrity means fidelity to what one believes
is right, regardless of what extraneous influence
may be brought to bear upon him. It means tliat
one insists upon his own innocence of any wil-
ful wrong-doing and still maintains Ms faith
in and devotion to his Creator. One may bo
charged witli a crime and suffer great punish-
ment under and by reason of sucli charge and
yet be innocent, and amidst all Ms suffering
honestly insist upon his innocence of wilful
wrong-doing. In this he would hold the confi-
dence of those who knew him. The record, made
in the book hearing his name, shows tliat Job at
all times and under the greatest suffering sted-
fastly maintained his integrity by holding fast
bis faith in God and having the confidence of
God.

It has been suggested that Adam in Eden was
perfect in everything except experience. Such
conclusion is wrong and contrary to the Scrip-
tures. Jehovah God created Adam perfect. It
is expressly written that all the works of Je-
hovah arc ijorfect. (Dcut. 32:4) There is no
such thing as a qualified perfection, when speak-
ing of tlic handiwork of Jehovah. Adam pre-
ferred to yield to the influence of the Devil

JOB ^

rather than to obey God, and ho therefore fell
and lost everything which God liad given hmi.
In describing his condition the Prophet Isaiah
uses these words : "From the solo of the_ foot
even unto the head there is no soundness in it ;
but wounds, and bruises, and putrifying sores:
they have not been closed, neither bound up,
neither mollified with ointment." — Isa. 1 : 6.

Job was imperfect in his organism, but he
had a perfect heart devotion to the Lord. He
preferred to servo God rather than the Devil,
and in this he maintained his integrity and bad
God's confidence therein. Thus it is demonstrat-
ed that there was no excuse for Adam's wrong-
ful course. This also proves that there is no
excuse for an intelligent creature to willingly
choose to serve the Devil rather than to serve
God. One who loves God will sock to Icnow his
way and to do it so far as it is possible; and
such a course is pleasing to God.

INVOLVED

The book of Job has long been a mystery.
By many it is claimed to be merely a choice
piece of literaLuro. Others say it is the greatest
poem in the world. It is much more than either
of such claims. It was Jehovah God who caused
the book to be written. For tlic benefit of all
those who are wholly devoted to Jeliovah it is
further written in the Bible : "For whatsoever
things were Avritten aforetime were written for
our learning, that we tlirough patience and com-

240 LIFE

i'oi't of tlie scriptures might hfivc liope." (Rom.
15:4) Furthermore, God made promise that
during the "time of tlie end" some would have
the correct understanding of Ms Word, Avhieh
must include the book of Job. (Dan. 12:4,10)
It seems quite clear, then, that a time must
come, before God's anointed class have passed
from the earth, for some of them to luiderstand
the book of Job. Involved in tlie record arc
these :

Jehovah God; the sons of God; Satan the
enemy; Job, the man of Uz; the "wife of Job;
the ten cliildreu of Job; Eliphaz, Bildad, and
Zophar, the three professed friends of Job;
Elihu, the young man; and mimerous specta-
tors. The places involved included both heaven
and earth. It seems quite certain that there is
contained in the book a lesson of paramovmt
importance to all creation, and particularly to
man. It is therefore the i^rivilege of the anoint-
ed to seai'cb out by God's grace the meaning
thereof in God's due time,

PICTURES
The Scriptural proof is positive tbat God uficd
the people of Israel to make pictures of the out-
working of his plan of salvation. The law which
God gave to the Israelites foreshadowed better
things to come to hmnanity. What came to pass
with the Jews was recorded for examples or
ensamples for tbe benefit of those who will learn
of the outworking of God's plan. Although Job

I

JOB 241

was not a Jew, that would in no ■wise mean that
God did not use hiiii as an example or picture.
Job being the greatest man of the east, and see-
ing that many creatures of heaven and earth
were involved, even the great Creator himself,
we are v^arrantcd in the conclusion that the
picture of Job must have even a greater scope
than the one in wliieli Israel was involved. If
so, then the picture would have to do with all
mankind, both Jews and Gentiles, It is deemed
advantageous to the student in the examination
of tlie book of Job to state here in general terms
what are some of the pictures that plainly ap-
pear, and then to show from tlie Scriptural
proof the correctness of that conclusion.

Job in the day of his prosperity pictured
Adam, the perfect and prosperous prince in
Eden.

Job in hia adversity pictured the entire hu-
man race suffering loss, sickness and death by
reason of sin, which sin the enemy Satan put
in operation through Adam.

Job suffering the loss of all his children pic-
tures Adam losing all his offspring by reason
of sin which was put in operation by Satan the
enemy through. Adam's wrongful act.

Job maintaining his integrity under test pic-
tures a class of men who under tost do prove
their fidelity and devotion to God.

Job as the servant of God maintaining his
fidelity pictured all the servants of God who

243 LIFE

U) rough adversity stedi'astly and irmnoyaMy
hold their faith in God.

Tho three men, Eliphaz, Biklad and Zophar,
who posed as friends of Job, "vvere in fact not
his friends. They can Letter be classed as three
frauds. They, therefore, picture the Devil's
agencies, or his organization, attempting to di-
rect man as to what is the course for him to take.

Elihu, the young man, well pictures or repre-
sents God's anointed messengers who magnify
the name of Jehovah and, as God's messengers,
speaic his message of truth to those who will hear.

The wife of Job also pictures an instrument
that Satan the Devil employs to induce men to
curse God, and therefore well represents Sa-
tan's organization passing under the name or
sjinbol of a woman.

Job fully restored to healtli and happiness
and to all and even more than he had in fonner
(lays pictures the great truth that God in his
due time will restore the human race to health,
happiness and life.

The great lesson taught by the book of Job
is that of life from the dead by means of resur-
rection and restitution ; also that life, which is
the greatest desire of man, may be had only
through the office of a redeemer and mediator
whom God provides.

THE CONTROVERSY
The presumption is here indulged that all
students win carefully study the Scriptural

1

I

JOB 2^3

record designated in the Bible as the book of
Job. Herein reference to the text is made, buL
a proper consideration can not be given thereto
by any one without a careful studying of all
the texts of the book.

From the very beginning of the experience of
man the controversy was between the great
Creator and his son Lucifer concerning man.
The record shows that Lucifer was one of tho
"morning stars" who, being informed of God's
purpose to create the earth and tho creature
man for tho earth, joined in a song of praise to
Jehovah. Man was created and placed in ICden
and was put there under the supervision of
Lucifer by Jehovah's appointment. Lucifer
knew that it was the duty and privilege of man
to worship his Creator. Lucifer selfishly desired
and coveted tho worship of man for himself. He
rebelled against God and led man to his down-
fall. Then his name was changed to Satan,
which means adversary of God. Ever thereafter
Satan has striven to turn man against God that
he, Satan, might have the worship of man and
hold man in subjection to himself. This great
fact should always be ]<:ej)t m mind in examiiiing
the Scriptures, and particularly tho book of Job.

At the time of the assembly of tho sons of
God to present themselves to the great Creator,
as mentioned in the record under consideration,
almost all men on earth had turned to evil by
yielding to the wicked influence of Satan. God
had not removed from Satan the lordship of

244 LIFE

earth, but permitted him to continue to exercise
his power over man, and thereby afforded a fuU
opportunity for the testing of all his creatures.
;it must have been mth much arrogance that
i-iaian appeared in the presence of God, boast-
ing and proud of the fact tliat he had turned al-
most all men away from God the great Creator.
Jehovah called upon Satan to report his own
movements;, and the response of the adversary
was that ho had been about the earth. While
the record is silent upon the point, it is reason-
able to conelude that by his very arrogance in
the presence of Clod, Satan declared, in sub-
stance, that no man would willingly continue to
serve God, and in fact would not serve him at
all unless there were some selfish reason there-
for.

What, then, was the issue in the controversy
at that timof Doubtless it was this: Will man
maintain his integrity ])ci'ore Jehovah? Can
God place a man on earth who will be faitliful
and true to him'? Satan Avould insist that no
man would do so, but that all, under certain
conditions, would tuni against God. Manifest-
ly it was the purpose of God to demonstrate
that man, by the grace of God, and acting under
his counsel, can maintain his integrity and, by
meeting the divine requirements and being obe-
dient to God's i)rovided way, obtain life ever-
lasting.

To determine the issue God would therefore
permit Satan to go the full limit in his attempt

I

B

245

f

I

to turn all men against the Lord, and then in
his own due time and good way God would
demonstrate his own absolute supremacy.
Thereby he would teach all creation the all-im-
portant lesson that Jehovah is the only true
God and there is none besides him. At this
point in tlie controversy Job ijictured a class of
men who do maintain a perfect condition of
heart and hold the confidence of Jehovah. There-
fore at the proiDer occasion Jehovah offered Sa-
tan the opportunity to do his worst. "And the
Lord said unto Satan, Hast thou considered my
servant Job, that there is none like him in the
earth, a perfect and an upright man, one that
feareth God, and escheweth evil?" — Job 1 : 8.

Satan denied that Job really loved God. He
accused God of so hedging Job about that Satan
did not have an opportunity to put hini to the
test. "Then Satan answered the Lord, and said,
Doth Job fear God for nought? Hast not thou
made an hedge about him, and about his house,
and about all that he hath on every side? thou
hast blessed the work of his hands, and his sub-
stance is increased in the land. But put forth
thine hand now, and touch all that he hath, and
he will curse thee to thy face." — Job 1: 9-11.

That was a chaUeuge to Jehovah; and the
Lord did not permit the challenge to pass, but
told Satan that he might take what Job had,
Satan went out from the presence of the Lord
and devised ways and means for the destruc-
tion of Job's property and famdy and carried

246

O B

247

out his \ricked purpose. When he had ihus
brought great disaster tipon Job's household,
he failed because Job still trusted in God and
Avorshiped him.

At a subsequent meeting of the sons of God
to present themselves to Jehovah, Satan being
there also, God reminded Satan that Job still
"holdeth fast his integrity, although thou raov-
cdst me against him to destroy him -without
cause". With arrogance and cruel sarcasm Sa-
tan replied to the Lord: 'A man will give his
skin for his skin, but all that man hath "will he
give for his life.' "But put forth thine hand
now, and touch his bone and his flesh, and he
will curse thee to thy face." (Job 2 : 4, 5) Again
the test was on: "And the Lord said unto Sa-
tan, Behold, he is in thine hand; but save Ms
life. So went Satan forth from the presence of
the Lord, and smote Job "with sore boils, from
the sole of his foot unto his crown." — Job 2 : 6, 7.

Notwithstanding this terrible calamity Job
humbled liiniself before God, as shown by the
fact of Ms sitting doY,m in the ashes. Again
Satan had failed to turn Job against the Crea-
tor. Satan must have been som-cwhat disturbed
at this turn of affairs. Then he bethought him-
self of how he had reached Adam through his
wife. He injected the thought into the mind of
Job's -wife and induced her to make an effort
to influence Job to forsake God; and she, act-
ing as Sa,tan"s instriunent, called upon Job to
forsake God, renounce him, and suffer the con-

r

I

sequences. But Job did not yield to the evil
devices of his wife. Turning upon her, he re-
buked her and said : "Shall we receive good at
the hand of God, and shall we not receive evil?"
Again Satan had failed in his attempt to turn
Job against the Lord. In this experience Job
must have pictured that small number of men
who throughout the ages liave Avithstood all
manner of persecution and have stiU. maintained
their faith and devotion to the Lord God.

THREE FRAUDS

After his repeated effoi'ts Satan must have
felt very much chagrined at his failure to turn
Job away from the Lord God. Bent on Ms evil
course, Satan would not give up the battle, but
would concoct other schemes or methods to use
against Job. He would never give over the fight
until his complete defeat; and thus is pictured
the piersisteney of Satan the Devil in opposing
G-od until he is destroyed. Satan is the very
embodiment of wickedness.

Three men residing in ditSerent places came
together by appointment to visit Job. "Now
when Job's three friends heard of all this evil
that was come upon him, they came every one
from his own place ; Eliphaz the Temanite, and
Bildad the Shuhite, and Zopliar the Naama-
thite: for they had made an appointment to-
gether to come to mourn with him and to com-
fort him.''— Job 2 : 11.

248 LIFE

Why did tliose three men go on an agreed
mission to Job! Whom did they represent, and
w}iy should they take part in the controversy?
Did they go with an honest pnrpose to render
aid and comfort to Jobf Did God send them to
comfort Job? It is not reasonable that God
would do so. The real issue was, Would Job
maintain his integrity and devotion to God un-
der the great test! Up to this point he had done
so and Satan had failed. Victory "vvas on the
side of the Lord. It would therefore be incon-
sistent for God now to send three men to com-
fort Job, because that woidd interfere with the
fidl and complete test being put upon him.

The word "friends", as used in the textj must
be used ironically. The same word, identically,
was used by Jesus when he spoke to his ene-
mies. (Matt, 20:13; 22:12; 26:50) The last
scripture citation refers specifically to Judas,
who the Scriptures plainly declare was the in-
strument of Satan. The words in Job 2 : 11, "to
mourn with him and to comfort him," are also
ironically used. The argument used by the three
men before Job shows that they were agreed as
to how they would humble Job and convince
liim of his lack of fidelity and integrity. If the
three men called, the friends of Job did not go
as the rejiresentatives of God, whom did they
represent!

All the evidence proves that the three sup-
posed friends of Job were the agents or rep-
resentatives of Satan the DevlL In the picture,

JOB 249

therefore, these three men represented the Dev-
il's organization. His organization is made up
of three distinct elements. Those three men
claimed to be acting by divine right and were
therefore hypocrites. Satan's organization ap-
pears before mankind as the representative of
God on earth and, in fact, is hypocritical. The
names and origin of the three men who visited
Job throw some liglit on the matter under con-
sideration.

Eliphas means "'the endeavor of God", there-
fore means that lie endeavored to represent
God. Ho was a Teinanite and a descendant of
Esau. (Gen. 36:4,10,11,16) He belonged to
the Edomites, who were greatly in the disfavor
of God.

Bildad the Shnhite evidently was a descen-
dant of Abraham by Keturali. Shuah was one
of the sons of Keturah. (Gen. 25:1,2) The
name Bildad means "son of contention". He
was the kind that Satan would use to speak for
him in a controversy.

Zophar was an inhabitant of Naamah, since
lie was called the Naamathite. His name signi-
fies "hairy, rough, or a goat, or forward". That
signified he was disposed to butt into matters
which did not belong to liim.

They were men of advanced years. They were
well-to-do and high of standing amongst the
people who knew them. They were considered
great men. They held high-sounding and flatter-
ing titles given to them by men, and reveled in

250 L I I' E

tlicra. This h indicated by the words spoKen by
tlicm, as sho-\vn by the record. "Great incn are
not always wise, neither do the aged understand
judgment." — Job 32 : 9,

Satan's organization is made up of the well-to-
do, self-righteous, the elite, the titled savants,
doctors of divinity, i)hilosophers, and great men
who hold titles and revel in them. The three
elements of the Devil's organization are the
religious, the commercial, and the political. The
religious leaders pose with great gravity and
sanctity before the people, and the principal
ones in their flocks arc usually the heartless
profiteers and the conscienceless jDolitieians.
They claim to be men of great character, having
developed it by their course of action. They
hold themselves forth as examples by which the
peox^le should be guided. These bear themselves
in the presence of others with heavy dignity
and speak in a pious and sanctimonious tone.
They have always assumed the attitude of
"more holy than thou".

The political clement of this wicked organiza-
tion claims to rule by divine right, and they and
the preachers harangue the peoi^lo conceniing
the "divine right" of rulers. The conamereial
element claim that they hold all the wealth be-
cause of their favor from God, and the clergy
element claim to be the representatives of God
on earth and the sole intei-preters of his Word.
These have always assumed that no one aside
from themselves should dare attempt to teach

JOB 251

or even to think concerning the meaning of the
Word of Qotl. Such is the element that Satan
has used to misrepresent God and to turn honest
people away from the Lord. The Scriptures and
the facts therefore fully agree that the three
supposed friends of Job were actually three
frauds and pictured the Devil's organization.
The record is clear tltat Satan was doing all
witlun his power to cause Job to renounce God,
and that the three supposed friends were his
instruments to accomplish that purpose. The
record plainly shows that these three men were
"forgers of lies'', and, furthermore, that Q-od'a
wrath was kindled against them because they
had not spoken the truth, (Job 13:4; 42:7)
Mark those three pious frauds on their way to
"comfort" Job. Witli long hair, long flowing
beards, long garments and long solemn coun-
tenances, they approached with great pomp and
dignity in keeping with their self-esteem and
self-righteousness. They traveled in single file,
with hands folded before them. The motley and
ragged company of poor and unclean folIoAved
at a respectful distance, and with awe watched
the performance of these three sanctunonious
frauds. When those three pious and important
great men reached a vantage-point from which
they could view Job in his misery, and where
Job could see them, "tliey lilted up their voice
and wept" with great crocodile tears, and every
one rent his mantle and pawed the dust and
sprinkled it upon liis head tov^ard heaven.

252 LIFE

Then they advanced with solemn tread near to
Job and sat down on the gronnd, and there they
remained quiet for seven days and nights. —
Job 2 : 11-13.

They had not come to speak words of comfort
and consolation to Job, but to condemn him as
a wilful sinner. Job had been the richest man
among them all, and now these representatives
of Satan would magnify their own righteous-
ness and teach Job that he was a wilful siimer
and for that reason had lost all his property
and was suffering at the hand of God. It was a
subtle trick of Satan to turn Job away from his
course of fidelity and cause him to curse God.
Satan had failed in ail other attempts. Would
he fail in this one?

GOD OF THE WORLD

For many long centuries Satan has been tha
god oT this world. Ilis chief purpose has been
to blind men to the truth of God's Word, lest
any such should see God's plan and leani the
true way to life. (2 Cor. 4: 3-6) To accomplish
this purpose he has used his entire organiza-
tion ; but the chief among the members thereof
have been and are the religious leaders. These
have been supported at all times by the prin-
cipal of their flock, made up of the elite, the
ultra-rich and the professional politicians. Such
men have posed and still pose as the represen-
tatives of God, while wUf uUy practising fraud
and deceit upon the people. The clergy or

JOB 253

preachers have assumed great piety and self-
righteousness. They have made the big prop-
erty o^raers and the professional politicians the
chief ones in their congregations. These proud
and haughty ones have received special favor.
They have "been held before the common herd
as examples of God's favor. The preachers have
set them forth as examples to be followed, and
by this means many of the poor and ignorant
and superstitious ones have been brought into
the religions organisations and induced to lay
their small earnings at the feet of the hypo-
crites. .When the rich and the selfish politicians
have seen fit to make war on others, the preach-
ers have harangued the common people and
told them it is their duty to give their life and
everything they have to support and maintain
and fight for a schish organization.

The'se religious frauds have not spoken to the
poor people about God's gracious plan of re-
demption and how he would bring life to the
obedient ones by resurrection and restitution
blessings. On the contrary, they extolled the
virtues of men, called them men of cliaractcr,
and advised the poor in the church system to
develop a character and grow like the great
men and thereby work out their own salvation,
and by this means to assure themselves a place
in heaven or the nnseen condition.

These false leaders and would-be comforters
have -urged upon the people the patriotic sup-
port of unrighteous rulers. They have told tliem

254 LIFE

that patriotism means tlie unqualified support
of tlie men w]io are really their oppressors. By
this means tlicy have induced the poor to spill
their own l)lood in defense of the Devirs organi-
zation. Tlio common people have been told hy
these three elements tliat unless they join them-
selves witli the religious systems and support
them earnestly the great God, for whom these
claim to speak, will consign all who fail so to do
to Iu"-ll or torment eternal in duration.

To be sure, the great Jehovah God foreknew
the cruel and wicked sy.stem that Satan would
create and organize and carry on to deceive men
and to turn them away from the true God. Ee
foreknew that the most wicked instrument in
that system would be the religious element that
would assume to speak in the name of God. lie
foreknew that these would be and are hj'po-
crites, and would practise subtlety and hypoc-
risy, lie knew that they would be aided and uj>-
lield and supported by the rich and professional
politicians operating the governments, and that
thereby the masses of people would be held
under the supervision, power and control of
Satan the evil one. God permitted the three
men, who claimed to be Job's comforters, to be
used to foreshadow that wicked organization.
God also foreknew that amongst all of these
vile and subtle influences of Satan's organiza-
tion there would be a few men who would main-
tain their confidence in him and would be faith-
ful to him regardless of all persecution and

JOB 255

suffering that might he heaped upon them. This
class he would picture by Job.

God used Abraham and his descendants to
make a picture coiiccrning his plan of redemp-
tion, and particularly tlie "seed"' of j)romis9
through which the blessings would come to man-
kind. Now he would use Job to make a picture
showing the battle of mankind against the evil
power and influeneo of Satan, and showing how
in due time God would bring forth a class of
men Avho would resist the Devil, trust absolute-
ly in God, joyfully avail themselves of the good
olhces of the groat Ecdcemcr and the Almighty,
and receive life everlasting. The picture made
by Abraham and his descendants had to do
more particularly with those who have faith
like unto that of Abraham. The picture of Job
is wider in scoi^e, because it pertains to the en-
tire human race and proves that God's ultimate
blessing to suffering humanity is life everlast-
ing on earth through the great Bcdeemer and
minister of restitution favors. AVith this view
of the picture in mind, consider now some parts
of the argument indulged in by Job and the
three frauds who claimed to speak m the name
of God but who really spoke for the enemy.

ARGUMENTS

Doubtless Satan reasoned that the long and
hypocritical stare of the three pious frauds
would produce sucli a torture upon Job, and so
increase his sufferings, that Job would curse

256 LIFE

Cod. Wliat coiilcl be more tantalizing to a suf-
i'ciiiig one than to be compelled to sit for days
the object of the constant gaze of a self-right-
eous "bnnch" of hypocrites. Sataa was using
this gubtlo method to overcome Job. AgaiB he
■was doomed to defeat. The long silence was
broken by Job's pronouncing a curse upon the
day of his birth, but not one word of reproaeli
against God, He did not complain of what he
had lost, but he appealed to God that Iris bfe
might end and that his sufferings might be done.
"And Job spake, and said, Let the day perish
Avhenvin I was born, and the night in which it
was said, There is a man child conceived. Let
that day be darkness ; let not God regard it from
above, neither let the light shine upon it. Let
darkness aiid the shadow of death stain it ; let
a cloud dwell upon it; let the blackness of tlie
day terrify it." (Job 3:2-5) Then Job adds
that, had he never been born, now he would be
quiet and free from suffering. "For now should
I have lain still and been quietj I should have
slept : thou had I been at rest," — Job 3 : 13.

Fully Idealizing that God had given him life
and that it was God's entire right to take it
away Ikj only asked that his sxiffering might
end in death. How well do these words of Job
represent the condition and thoughts of many
men who have sulfered affliction. Conscious of
the fact that they have tried to do right, yet
suffering great bodily pain and mental anguish,
they have wondered why they were ever born,

J o B 257

and they long to rest in death. Not icnowing of
God's plan of redemption and blessing, they
have prayed that their .sufferings might cease
and that they might rest in the grave.

Then, in response to Job, Eliphaz the Teman-
ite speaks. Esau, an Edomite from whom EU-
phaz descended, always represented the Devil's
organization. Esau pictured the class that per-
secutes the true servants of God. Eliphaz now
does the same thing. Mark the liypocritical and
subtle words that fall from his lips. "If we
assay to commmae with thee, wilt thou be
grieved?" (Job 4: 2) Was that professed friend
there to comfort Job? Had he been, then he
would have told Job that liis affliction and suf-
fering liad come upon him by inheritance be-
cause of the sin of Adam. (Ps. 51:5; Eom.
5: 12) He would have told Job that his relief
would come in God's due time through the min-
istration of the great Redeemer whose life-
blood would provide the price to lift the curse
from men. He made no mentioii of that to Job,
but rather magnified his own importance and
that of his two fellow frauds. Look now at the
conditions that have long existed, and that which
has been taught to the people by the Devil's or-
ganization, represented by the three professed
friends of Job.

Do the leaders of that Satanic organization,
who claim to speak in the name of God, tell
suffering humanity that such suffering is by
reason of inherited sin conmiitted by Adam,

i

258 LIFE

■wlio yielded to tte Devil? Do tliey tell them
tliat God is the only true and mighty One,
and that he has made proviision through
the death and resurrection of Jesns his
heloved Son to redeem mankind from death
and the grave? Do they tell the people that in
dne time God, through Christ, will give a fair
trial for life to all mankind, and that the obe-
dient ones shall then be restored to health, hap-
piness and life everlasting on earth?

No! Far from that! The clergy even deny
hereditary sin. They deny that the blood of
Jesus is the great redemptive price for man.
They vehemently deny tlie great truth of life
on earth through resurrection and restitution.
They go in the very opposite direction. They
magnify their own saintliness and point with
great pride to the very "saintly" preachers who
have gone before them, and they bid suffering
humanity to follow their example. The Devil
■well Imows that honest men despise hypocrites
or those who pose as holy within themselves.
He well knows that honest men turn away from
the God whose professed representatives thus
teach, and Satan's hoj^e has been to turn men
away from God.

Eliphaz reminded Job that at one time he
had instructed many and strengthened many
feeble Imees, and that now calamity had come
upon Job and because of fear he quailed and
ciicd. Then with the manifest purpose of re-
minding Job that his suffering was due to the

J u B 259

direct judgment of God against him because of
his own wickedness, he said to Job: "Eemem-
ber, I pray thee, who ever perished, being in-
nocent? or where were the righteous cut off I
Even aa I have seen, they that plow iniquity,
and sow wickedness, reap the same. By the
blast of God they perish, and by the breath of
his nostrils are they consumed."— Job 4:7-9.

That statement of Eliphaz was a lie. How
many clergjTiien have boldly stated that the suf-
fering of men is directly the judgment of God
upon thorn because of failures to pay their vows
to him through the church systems ! How many
clergymen have even refused a decent burial of
the dead, because neither the dead nor their
living friends had supported their unrighteous
organization ! Satan, the father of such false-
hoods, has put than forth through his agents
for the purpose of inducing men to curse God.
]\Iany men have declared that if that is the kind
of God we have, they want nothing to do with
him. A few have refused to believe in the words
of the clergy, and have yet held confidence in
God and Ids mercy and loving-ldndness.

Then Eliphaz magnified liefore Job his own
greatness and wisdom, by declaring to Job that
he had a vision from the Lord and from which
ho had received much knowledge in secret. At
the time of that vision he heard a voice saying
to him: "Shall mortal mail be more just than
Godf shall a man be more pure than his Maker?
Behold, he put no trust in his servants; and

260 LIFE

his angels he charged with folly. Ho-w much
less in them that dwell in honses of clay, whose
foundation is in the dust, which are crashed
before the moth?"— Job 4:17-10.

Bliphaz' speech was that mortal man can not
bo justified, and that only God afflicts man and
there is no appeal. Manifestly EUphaz' state-
ment, originating Avith Satan, was false and in-
tended to turn Jg1> against God. He then claims
that Grod charges his angels with folly, the pur-
pose of Eliphaz being to discredit God in tlio
uiind of Job. The leaders of "Christendom"',
so called, have always falsely misrepresented
God, and have told the suffering people that ho
is harsh and cruel and that those who die out-
wide of their church systems are doomed to
eternal torment without merey, and that there
is no appeal that can be made by those who are
outside of the church.

Then Eliphaz, seemingly in derision, says;
"Call now, if there be any that will answer thee ;
and to which of the saints wilt thou turn? For
wrath killeth tlie foolish maJi, and envy slayeth
the siUy one. I have seen the foolish talring
root : but suddenly I cursed his habitation. His
children are far from safety, and they are
crushed in the gate, neither is there any to de-
liver them." (Job 5:1-4) That was not much
comfort to Job.

Then, that this hypocritical comforter might
stress his own greatness and high standing Avith
Ood, and mth mockery in his words, he says:

O B

261

c

I

I

"Yet man is born mito trouble, as the pparks
fly upward. I would seek unto God, and unto
God would I commit my cause; which doeth
great things and unsearchable; marvellous
things without nmnber." — Job 5:7-9.

Job recognized and acknowledged the great-
ness of God, but he received torment instead
of consolation from the words of Eliphaz. In
agony Job cried out : "Oh that I might have my
request; and that God would grant me the
thhig that I long for ! Even that it would please
God to destroy me ; that he would let loose his
hand, and cut me off! Tlien should I yet have
comfort; yea, I would harden myself in sorrow :
let him not spare ; for I have not concealed the
words of the Holy One."— Job G : 8-10.

Job maintained his faith in God, but ho dis-
cerned that the three so-called "friends" were
not in fact his friends. Turning upon Elipliaz
he said : "To him that is afflicted pity should be
shewed from his friend; but he forsalceth the
fear of the Almighty. My brethren have dealt
deceitfully as a brook, and as the stream of
brooks they pass away." (Job 6:14,15) Job
then expressed his desire for more knowledge,
that he might take the riglit way. "Teach ine,
and I will hold my tongue ; and cause me to un-
derstand wherein I have erred." (Job 6:24)
Then with reproof to Eliphaz he said: "How
forcible are right words! but what doth your
arguing reprove? Do ye imagine to reprove
words, and the speeches of one that is desperate,

i

263 LIFE

■which are as wind? Yea, ye overwhelm the
fatherless, and ye dig a pit for your friend.
Now therefore be content, look upon me; for
it is evident unto yon if I lie. Return, I pray
you, let it not he iniquity; yea, return again, my
righteousness is in it. Is there iniquity in my
tongue? cannot my taste discern perverse
things? Wien I say, My bed shall comfort me,
my couch shall ease my complaint; then thou
scarest me Avith dreams, and terrifiest me
through visions; so that my soul ehoosoth
strangling, and death rather than my life. I
loathe it; I would not live alway: let me alone;
for my days are vanity/'-Joh 6 : 25-30 ; 7 : 13-16.
The response of Job to the hypocritical
speech of Eliphaz stirred the ire of the con-
tentious Bildad, and he speaJca to Job with even
stronger words of rebulte. He also had come un-
der the guise of a comforter, yet as the repre-
sentative of the enemy Satan whose purpose
was to induce Job to curse God, and he proceed-
ed to carry out the purpose of his father Sa-
tan. "Then answered Bildad the Shuhite, and
said: How long wilt thou speak these things?
and how long shall the words of thy mouUi be
like a strong wind I Doth God pervert judg-
ment? or doth the Almiglity pervert justice? If
thy children have siimed against hiiii, and he
have east them away for their transgressions;
if thou wonldest seek mito God betimes, and
malce thy supplication to the Almighty; il thou
wert pure and upright; s'arely now he would

I

Hailinjf Earth's Rightful Ruler

Pa^es 153 and 342

awake for tlieo, and make the habitation of thy
righteousness prosperous." — Job 8 : 1-6.

Then Biklad denounced Job as a hypocrite
and an evil-doer. JIc did not advise Job to seek
wisdom at the hand of God, but to seek knowl-
edge from other men like unto himself whom he
called the "fatliors". "For inquire, I pray thee,
of tlic former age, and prepare thyself to the
search of their fathers: shall not they teach
thee, and tell thee, and utter words out of their
heart? Bcliold, God will not cast away a per-
fect man, neither will he help the evil doers."
—Job 8 : 8, 10, 20.

That siieceh of Bildad was exactly in line
with that given to suffering men by the clergy
or religious leaders of Christendom, so caEed.
Whether the clergy know it or not, the purpose
of Satan their father has at all times been to in-
duce honest men to denounce Jehovah God. The
clergy do not cite the people to the study of
God's AVord ; but as Bildad said to Job, so they
say to the people : 'Give consideration to what
the fathers of the church have had to say. Shall
they not teach tliec and tell thee and utter words
out of their heart?' They well know that these
so-called fathers in the church have been teach-
ing false doctrines and misrepresenting God,
The Devil well knows it, and he continues to
keep those false things before the people.

Job replied to Bildad (Satan's representa-
tive), and in so doing he speaks of the great-
ness of Jehovah God and of the inability of

266 LIFE

man to present liis own cause before tlie Lord.
"]3ehold, he taketli avray, wlio can hinder him?
who will say unto Idm, Wliat doest thout If
God "vvill not withdraw his anger, the prond
helpers do stoop under him. IIow much less
shall I answer him, and choose ont my words to
reason with him? 'Wliom, though I were right-
eous, yet would I not answer, hat I would make
supplication to my Judge." — Job 9 : 12-15.

Job then announces that he is unable to pre-
sent his cause to JehoYah and bring about a
reconciliation, and spealts of the necessity of a
mediator to bring about man's reconciliation to
God. "For he is not a man, as I am, that t
should answer him, and we should come togeth-
er in judgment. Neither is there any daysman
betwixt us, that might lay his hand upon us
both." (Job 9: 32, 33) Be it noted that none of
the professed friends of Job even intimate the
necessity of a mediator.

In the thirty-third verse, above quoted, the
word "daysman" is in the margin rendered
"umpire". Other translators render it "media-
tor", showing that Job thus prophetically sijolce,
by God's grace, concerning the "mediator be-
tween God and man". Like the three professed
friends of Job, the clergy do not tell the peo-
ple the neeetjsity of such a Mediator.

Then Job cries unto God. He again contends
that he is not a wicked person. To be wicked
means that one has been enlightened by the
Lord and then has deliberately repudiated that

I

JOB 2(57

light and turned against God. Job laiew that he
liad not been wicked. "I Avill say unto God, Do
not condemn me : shew me wherefore thou con-
tendest with me. That thou inquirest after mine
iniquity, and searchest after my sin? Thou
Imowest that I am not wicked ; and there is none
that can deliver out of thine hand. Remember,
I beseech thee, tl\at thou hast made me as the
clay; and wilt thou bring me into dust again?
If I sin, then thou markest mo, and thou wUt
not acquit me from mine iniquity. If I be wicked,
woe unto me; and if I be righteous, yet will I
not lift up my head. I am full of confusion;
therefore see thou mine affliction," — Job 10:

Job, like many a suffering man, was seeking
information. His three professed friends, like
the clergy, failed to give it because, in both in-
stances, they did not represent the Lord God.

The venom in Zophar, the other professed
friend, stirred him to take part in the debate,
in support of his two companiiJiis. Job had
dared to call in question the assmued wisdom
of these representatives of Satan. He readily
perceived that they were not speaking the truth.
His reply made the representatives of Satan
mad. In this connection call to mind how often
the honest men have refused to believe the
boasting words of the clergymen or religious
loaders, and have thereby brouglit down upon
their head the vicious attack of the false
prophets. "Then answered Zophar the Naama-

288 LIFE

thite, and said, Should not the irmltitudG of
words be ans-wered? and should a man full of
talk be justified? Should thy lies make men hold
their peaces'? and when thou moclcost, shall no
man make thoe ashamed! For thou hast said,
My doctrine is pure, and I am clean in thine
eyes. But oli that Ood -would spoak, and open
his lips against thee; and tliat lie vrould show
thee the secrets of wisdom, that tlioy are doiihle
to that which is I Knov.'-, therefore, that God
exacloth of thee less than thine iniquity desorv-
eth."— Job 11:1-0.

Zopliar then tella Job that he can not find out
anything about God. He supports his tv:o allies
and frauds in holdin;^- out that thoy are the ones
who are wise and eonipetent to direct mon in
the way that they should go. In su])stance their
doctrine was that if Job Avould clean himself up
from his iniquity, then he would have the bless-
ings of God. The clergy or religious leaders
have throughout the age taken tlie same posi-
tion that the professed friends of Job took, by
telling the people that if they would lead a clean
life, as they called it, and support the church
and the political or ruling powers, they could
save themselves. In other words, they have
told the people that salvation means to conform
oneself to the rules of the church. They have
entirely ignored God's provision of redemption
through the blood of Christ and the restoration
of the obedient ones to life everlasting on earth.
They have contended that to develop character

o

269

1

like unto themselves and their allies is all that
is needed. They have not recognized that of
necessity all men should endeavor to lead a
clean life, and that such, is their dxity as honest
men.

, . It is true that honesty, integrity, morality
and chastity should be followed by all honest
persons ; but that of itself can not save any one.
In this the clergy have misled the people.
After a man has done all he can, he can not
save himself. The clergy have not told the peo-
ple that there is no other way under heaven
whereby man can be saved except by faith in the
great ransom sacrifice and full obedience to
God's Word. On the contrary, they have told
the people that if they would join the church
and support it, and refrain from stealing, break-
ing Simday laws, and like crimes and iTiisde-
meanors, such alone would bring them eternal
blessings. They have further taught and yet
teach that the clergy alone can know the proper
course to take, and are therefore the only ones
that are competent to interpret the Scriptures
and advise the people. Note the woixls of
Zophar:

"Canst thou by searching find out God? canst
thou find out the Almighty unto j)crfection? For
he knoweth vain men : he seeth wickedness also ;
will he not then consider it? i^or vain man would
be wise, though man be born like a wild ass's
colt. If thou prepare thine heart, and stretch
out thine hands toward him; if iniquity be in-

270 LIFE

thine liand, pnt it far away, and let not wicked-
ness dwell in tliy tabernacles. For tlien shali;
thou lift lip thy face -vvithont spot; yea, thou
shalt be stedfast, and shalt not fear/^ — Job
11 : 7, 11-15.

There was sarcasm and expressed disgust in
the reply of Job, even as other honest men have
expressed themselves coucerning the bombastic
speech of the clergy. "And Job answered and
f^aid, No doubt but ye are the peojjle, and ^¥is-
dom shall die with you. But I have understand-
ing as well as you; I am not inferior to you;
yea, who knoweth not such things as these? I
am as one mocked of his neighbour, who ealloth
upon God, and he answereth liira: the just up-
right man is laughed to scorn." (Job 12:1-4)
Then, directing his words to the three frauds
who had come with a pretense of giving him aid
and comfort, Job said: "Wiat ye know, the
same do I know ahso: I am not inferior unto
you. Surely I would speak to the Almighty, and
I desire to reason with God. But ye are forgers
of lies, ye are all physicians [D.D/s] of no
viilue. that ye would altogetlier hold your
peace I and it should be your wisdom. Hear now
my reasoning, and hcarlveii to the pleadings of
my lips. Will ye speak wickedly for God? and
talli deceitfully for him I "Will ye accept his
person? wiU ye contend for God? Is it good
that he shotdd search you out? or as one man
moclteth another, do ye so mock himf — Job
13:2-9.

!

J o n 271

Here, in their attempt to cause Job to de-
nounce God, appears conclusive proof that the
three professed friends of Job did not represent
God, but represented the Devil. On at least two
occasions God had said of him that he was "a
perfect and an upright man, one that feareth
God, and escheweth evil". (Job 1:8; 2:3) It
was while in this condition before God that
calamities had come upon Job. In the face of
God's plain declaration tliat Job was upright,
these three frauds repeatedly denounced Job as
a wilfully wicked man. But now Job tells them
that they luxd come as physicians to heal and
comfort him, but that they were instead forgers
of lies and physicians (doctors of divinity,
D.D.'s) of no value.

The jjurpose of Satan was to have these three
men continue to torment Job with their speech,
expecting that thereby he could compel Job to
curse God. Amidst the fiery darts that con-
tinued to fall from their contaminated lips and
stfike against him. Job in his integrity cried
out : 'T^Tierefore do I take my flesh in my teeth,
and put my life in mine hand? Though he slay
me, yet will I trust in him : but I will maintain
mine own ways [not the ways of the clergy]
before liim." (Job 13 : 14, 15) Then Job further
Bhows Ms faith in God and bis belief that God
would make provision for his salvation and
restitution. He said: '"He also shall be my sal-
vation; for an hypocrite shall not come before
him. Hear diligently my speech, and my decla-

272

ration witli your ears. Beliold now, I have or-
dered my cause ; I ImOTv that I shall he justified.
Who is he that wiU plead with me ? for now, if
I hold my tongue, I shall give up the ghost."
—Job 13 : 16-19.

The Devil's organization, and particularly
the "shining lights" therein, hold forth the doe-
trine that they are more holy than others, and
that if other men would become like unto them
they eoidd save themselves. This very same
tiling appears in the debate between Job and
the three frauds. Job points out to them that
all men are born alike, and that none are pure,
even if they do everything within their power
to be pure. Therefore these three men were not
competent to judge him. For the same reason
the clergy are not competent to judge the peo-
ple. "Man that is born of a woman is of few
days, and full of trouble. He cometh forth like
a flower, and is cut down: he fleeth also as a
shadow, and eontinueth not, Aud dost thou open
thine eyes upon such an one, and bringest me
into judgment with thee? Wlio can bring a
clean thing out of an unclean! not one." —
Job 14 : 1-4.

The Devil's organization on earth has for cen-
turies taught the people the God-dishonoring
doctrine of eternal torment. They have told the
people that every man has an "undieable" soul ;
that God has prepared a great lake of fire and
brimstone, which they call hell ; that he will con-
sign all the wicked to that place, where they

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273

will suffer for ever without any hope of relief.
God used Job to utter a proj)hecy in utter con-
tradiction of these false teachings of the clergy
and to show that sheol, called hell, or the grave,
is not a place of conscious torment, and further
to prophesy concerning the resurrection and
restitution of man. "0 that thou wouldcst hide
me in the grave, that thou wouldest keep me
secret, until thy wrath be past, that thou would-
est appoint me a set time, and remember me I
If a man die, shall he live again! all the days
of my appointed time will I wait, till my change
come. Thou shalt call, and I will answer thee ;
thou wilt have a desire to the work of thine
hands."— Job 14:13-15.

This statement of Job was in direct contradic-
tion of Satan's first lie. (Gen. 3 : 4, 5) Plad every
man an immortal soul, then it could not die;
nor could it be awakened out of death and live
again. Satan was angry, because Job uttered
this prophecy of truth concerning the resurrec-
tion of the dead, and he moved his agent, Eli-
phaz, to speak in response to Job's declaration
of truth:

"Then answered Eliphaz the Temanite, and
said, Should a wise man utter vain Iniowledge,
and fdl his beUy with the east wind! Should
he reason with unprofitable taUv? or with speech-
es wherewith he can do no good! Tea, thou
castest off fear, and restrainest prayer before
God. For thy mouth uttereth thine iniquity, and
thou ehoosest the tongue of the crafty. Thine

274 LIFE

own month condemnetli tliee, and not I; yea,
thine own lips testify against thee. Art thou
the tirst man that was horn! or wast then made
before the hills"'? Hast then heard the secret
of God? and dost thou restrain wisdom to thy-
self? What knowest then, that we know not!
what maderstandest thon, which is not in us!
With us are both the grayheaded and very aged
men, much elder than thy f ather."-Job 15 : 1-10.

That speech is like unto the argument that
the clergy have long used and continue to use
against the humble and honest men who seek
to learn and to express the truth of God's Word.
They claim that the clergy class is the repository
of all wisdom; that the grayheaded sages, whom
they call "fathers" in the church, are the only
ones that should attempt to tell of a future life,
They even go to the point of persecuting the
humble men and women who try to study and
teach the Word of God, which is the truth. Many
a member of a church has been told by his
pastor: 'You had better not read any books or
study for yourself. Leave all that to us preach-
ers, We are the guardians of your soul, and
your only teachers.'

Then Eliphaz, representing the enemy, makes
another attempt to cause Job to turn away from
God by inducing him to believe that God would
have no coniidence in him. He goes to the ex-
tent of saying that God has no confidence in the
holy angels of heaven, and therefore would not
have any confidence in filthy man, even though

1

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JOB 275

he sought God in God's appointed way. At the
same time Eliphaz arrogates to himself all the
wisdom from above, exaeth^ as the clergy do
today. "Behold, he putteth no trust in his
saints; yea, the heavens are not clean in his
sight. How nmch more abominable and filthy
is man, which drinketh iniquity like vfaterl I
will shew thee, hear me ; and that which I have
seen I will declare ; which wise men have told
from their fathers, and have not hid it; unto
whom alone the earth was given, and no stran-
ger passed among them." — Job 15 : 15-19.

Then Eliphaz proceeds to remind Job that
he is wicked and that he must suffer the fate
of the wicked. Job was not moved from his
position of integrity by the bombastic words of
his critics. "Then Job answered and said, I
have heard many such things: miserable com-
forters are ye all. Shall vain words have an
end? or what emboldeneth thee that thou an-
swerest? I also could speak as ye do: if your
soul were in my soid's stead, I could heap up
words against you, and shake mine head at you.
But I would strengthen you with my mouth, and
the moving of my Irpa should asswage your
grief. Though I speak, my grief isnotasswaged;
and though I forbear, what am I eased! But
now he hath made me weary; thou hast made
desolate all my comiiany." — Job 16 : 1-7,

In their regidar turn EHphaz, Bildad and
Zophar continued to reproach Job and to re-
mind him that God had visited Mm with these

276 LIFE

great calamities "because of liis -wilful -wiclied-
ness- Tlirotigliout the dcliate those three man
repeatedly attempted to show Job tliat he will
never be justified before God. Amidst it all
Job insisted that his suffering was not because
of his personal wiekednesa. He loiew that he
loved God and bad done his best to serve him
po far as he know. Ho maintained his integ-
rity in holding fast his faith in God.

In this part of the prophetic picture two
things are emphasized, to W'it: (1) That the
three men who professed to be friends of Job
rei^resent the organization of Satan the enemy,
and that their claim to represent God always
corresponds to the members of the Devil's or-
ganization who claim to represent Godj and that
these aU bring rei^roaches upon God; and (2)
that amidst all the misrepresentation of God
throughout the ages God has brought some
honest men through tlie warfare and enabled
them to maintain their confidence and faith in
him. Lot every person of fair mind now con-
sider how the facts lit the picture, and what op-
portunity is held forth to suffering humanity
by the doctrines of the ecclesiastical systems.
That all humankind, like Job, is full of putrid
sores, no man can honestly attempt to gainsay.
"Wbat, then, is contained in the doctrines of the
ecclesiastical teachers that could comfort manH

The Catholic wing says; 'If you join our
church and follow the advice of the fathers of
our cburch, when you die you will go to heaven.

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277

Otherwise yon will go to purgatory; and if we
are not able to get you out upon sufficient con-
sideration, then you will spend eternity roast-
ing in lire and brimstone.'

The Protestant wing says: 'We represent
God; and if you would bo saved, you must join
our clmrcli and follow the advice of our teachers
or fathers of the church; otherwise you will
spend your eternity in torment.'

Other branches of the Devil's organization,
the purpose of which is to turn men away from
God, teach men that there is no moans of salva-
tion by faith and obedience, but that man is a
creature of evolution and will continue by his
own efforts to increase in righteousness until
he gets his great desire.

These ecclesiastical leaders claim to be the
sole interpreters of the Scriptures ; and in put-
ting forth their false doctrines they arc sup-
ported by the commercial and political elements
of the world. Satan is the god thereof. There
is no part of the so-called "organized Christian-
ity" that tells the people anything al)out God's
plan of redemption through the blood of Christ,
resurrection from death, and restitution to life
for the obedient ones on earth. The doctrines
held forth by these ecclesiastical systems, and
concurred in by their allies, not only fail to
bring consolation to suffering humanity but
tend to drive and do drive multitudes of people
away from God.

278 LIFE

T]ie ecclesiastical systems speak of Jesus and
call liim the Redeemer, btit their words are
merely words of mockery, even as were the
words of the three supposed friends of Job.
The most that is said concerning Christ Jesus
is that it is well to study his life as an example,
and that his life was given to men for an ex-
ample that men might attain unto a high char-
acter that wonld warrant their own salvation.
Tlie great majority of these ecclesiastical lead-
ers deny that Jesus was any more than an or-
dinary sinful man. Tlicy openly deny the value
of his sacrilico and repudiate the saving power
of his blood- Today there is no ecclesiastical
system under the sun that is teaching that the
blood of Jesus was shed to provide the purchase
price of man from death; that all men are born
sinners, and that only through the blood of
f'lirist can salvation come ; and that in due time
(xod win grant life to the obedient men on earth
by resurrection and restitution.

All these religious systems pose as God's rep-
resentatives, but in fact are members of Satan's
organization and are therefore frauds and
"forgers of lies" and doctors of diviiiity with no
value. All the systems of "Christendom" re-
l)udiate the kingdom of God on earth as a means
of bringing peace, i)rosperity, and life, and in-
stead adopt the Devil's makeshift, the League
of Nations, and hail it as the savior of manldnd.
Amidst it all a few men outside the rebgious
Bystems maintain their integrity with God.

I

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279

4

i

The proof is therefore conclusive that in the
picture the three professed friends of Job, who
came as physicians, foreshadow the visible part
of Satan's organization, otherwise called "Chris-
tendom", acting through its representatives and
which Satan uses for the purpose of turning
men away from Jehovah God. The speech of
the three men, who posed as Job's friends, did
no honor to Jehovah, but rather east reproach
upon his name.

ELIHU

Another character appeared in the picture,
and Elihu was his name. He was related to
Abraham. (Gen. 22:20,21) lie had faith in
God like unto Abraham. Ue was the son of
Barachel, which means "who bonds the knee be-
fore God". The name Elihu means "God of him ;
ray God is he; ho is my God himself". He was
a young man. lie was one of the silent audience
that sat by and listened to the speech of the
three professed friends of Job as well as that
of Job. Throughout that discussion he said not
a word until the three professed wise men had
ceased tiicir babble. "So these three men ceased
to answer Job, because ho was righteous in his
own eyes," — Job 32 : 1.

As Elihu listened to the discussion between
Job and the three men, he became indignant
against Job because Job justified liimself rather
than extolling Jehovah God. Elihu's indigna-
tion boiled against the professed friends of Job

because tliey had condemned Job and had
not answered Job's arguments. They exalted
themselves and made their own self-righteous-
iiess appear. Elilin did not condemn Job as the
three professed friends did. Yfhile he did not
approye the action of Job in speaking of Ms
own righteousnesSj yet the words of Elihn of-
fered, as an extenuation, that Job was ignorant
of the real situation. He said : "Job hath spoken
without knowledge, and his words were with-
out wisdom." — Job 34 : 35.

In this Job pictures many men of honesty of
purpose who have never been able to imder-
stand that their sufferings were due to their
own wilful wrong-doing because of being con-
scious of the fact that they had tried to do right.
Likewise they have never been able to harmon-
ize the claims of Christendom, so called, with
a God of justice and love. They have been will-
ing to submit their ease to God, having faith
that he would do to them that which was best.
They have therefore rejected the doctrines of
ecclesiasticism, and x^i'opsi'ly so, because as
honest men tliey co\Jd see that such doctiines
were not in harmony with the all-wise, just and
loving Creator.

Elilm magnified Jehovah. As a yormg man he
manifested respect for the gray-headed savants
who had spoken before him, but he used no
words of flattery because of their high standing.
He began his speech in this manner: "I am
young, and ye are very old; wherefore I was

1

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281

4

afraid, and durst not shew you mine opinion.
I said. Days should speak, and multitude of
years should teach wisdom. But there is a spirit
in man; and the inspiration of the Almighty
giveth them understandiug. Great men are not
always wise; neither do the aged understand
judgment. Therefore I said, Hearken to me ; I
also will shew mine ojjinion. Behold, I waited
for your words; I gave ear to your reasons,
whilst ye searched out what to say. Tea, I at-
tended unto you, and, behold, there was none of
you that convinced Job, or that answered his
words; lest ye should say, We have found out
wisdom : God thrusteth him down, not man. I
will speak, that I may be refreshed : I will open
my lips and answer. Let me not, I pray you,
accept any man's person, neither let me give
flattering titles ilnto man. For I know not to
give flattering titles; in so doing my Maker
would soon take me away," — Job 32 : 6-13, 20-22,
The praise and exaltation of men is never
pleasing to God. In this connection the reader
is reminded that the prominent men of the Dev-
il's visible organization have always been men
who exalted themselves and their fellow men.
The whole period of "'Christendom" has been
an age of hero-worship. Visit any of the art
galleries of Europe or America and you will
see the tangible e\ddenee of this statement. In
every celebrated painting where the power of a
nation or government is shown, there stands
forth prominently in the picture the great war-

2S2

E

rior ; by his side the great statesman, and with
the two tlio clergyman, indicated hy his garb
and his sanctimonious face. The manifest pur-
pose is to overawe the popnlaee and impress
tliem with the greatness of these men, and to
cause the people to pay homage to the great
leaders of "Christendom".

Let it be understood also that such celebrated
paintings are further proof of the close union
between tlie financial power, the warrior, the
statesmen and the clergy. It is another tangible
proof that these are the visible agencies of Sa-
tan's organisation. It should be expected tlicro-
fore that they wonld land and praise men of
tlieir own organization. Why shonld they do
this? The answer is that it has always been
the purpose of the Devil to cause men to wor-
ship any creature, that man might be turned
away from Jehovah God and liis devotion be
given to others than Jehovah God. Let it be
set down as a rule to whicli there is no exeej)-
tion, that where there is adulation and praise
and worship heaped upon men, such is the re-
sult of the subtle influence of the Devil to turn
men away from Jehovah.

The religionists have fallen into tMs trap at
all timos. The Jcavs have magnified the names
of their ra1)bis and exalted them. The members
of the Catholic church have exalted their clergy
and even called them saints. The memljers of
the Protestant ecclesiastical systems have ex-
alted their clergy and hailed them as great and

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283

mighty men. It is true that this has been due
largely to ignorance on the part of the people.
It is also true that that ignorance has been in-
duced by Satan the enemy. Many Cliristians
who have allied themselves with neither Catho-
lics nor Protestants have also exalted men to
their own injury. It may be laid down as a safe
rule that where a person professes to be devoted
to God and at the same time is exalting any
man or men he will have great difficulty in stand-
ing the test and proving his complete faithfiil-
nes3s to God. The majority of such fall away.
Elihu assigned the reason for the disastrous
results to those who worship men. He said:
"Let me not . . , give flattering titles tmto man.
For I know not to give flattering titles; in so
doing my Maker would soon take me away."
(Job 32: 21, 22) His words are really prophetic.
Many have been taken away from the Lord be-
cause of flattering words. Many have fallen be-
cause they have been willing to receive words
of flattery heaped upon them. But one might
ask, Wliy would God take away one who flat-
ters men*? The answer is quite apparent when
we understand the great controversy that has
long existed between Jehovah and the Devil,
Let it be kept in mind at all times that Satan
the Devil has tried and is trying to alienate all
creation from God, Let it also be kept in mind
that Jehovah has said, 'There is no other God
besides me.' Remember that no creature can
get life except by and through Jehovah. There-

281 LIFE

foro if a man who claims to l3e a sei^vaiit of the
Lord would give flattering titles to men, and
laud and mafcnify men and make heroes of men,
}ie would bo following the lead and the instruc-
tion of Satan the Devil, and not following the
Lord and being obedient to the Word of God.

Every creature that is pleasing to the Lord
God must welcome the knowledge that comes
to him of the distinction between God and Sa-
tan, and talic his stand unequivocally on the
side of Jehovah. Elilm i^iit himself on the side
of Jehovah and unequivocally stood for Jehovah
God. This is important also to keep in mind as
a rule that should be followed by all who are
pleasing to the Lord. The great sage of Israel,
Paul, in his day saw the danger of receiving
flattery and giving flattery to men. lie said:
"Who then is Paul, and who is ApoUos, but
ministers by whom ye believed, even as the Lord
gave to every ]nan? I have planted, Apollos
watered; but God gave the increase. So then
neither is he that planteth any thing, neither he
that watereth ; but God that giveth the increase."'
— 1 Cor. 3:5-7.

Addressing Job, Elihu said: "Surely thou
hast spoken in mine hearing, and I have heard
tlie voice of thy words, saying, I am clean v.'ith-
out transgression, I am innocent; neither is
there iniquity in me. Behold, he findeth occa-
sions against me, he counteth me for his enemy.
lie putteth my feet in the stocks, he marketh
all xny paths. Behold, in this thou art not jtist;

B

285

I will answer thee, that God is greater than man.
Why dost thou strive against him? for he giveth
not account of any of his matters. For God
speaketh once, yea twice, yet man pereeiveth
it not."— Job 33 : 844.

Job had spoken without understanding. He
could understand that his suffering was not be-
cause of his Avilful sin against God. Ilis pro-
fessed friends had not taught him in the right
waj', even as the clergy have not taught the
people in the right way concerning God and
why men suffer.

Then Elihu proceeded with his speech in
praise of Jehovah God, The words of Elihu
were prophetic and told of the Lord's purpose
to stay the destructiveness of sickness and
death, and to redeem or ransom man ; and that
those who will then be obedient to God, after
receiving knowledge, shall be restored to the
days of their youth. His were words of life,
showing God's purpose to give life to man by
means of redemption, resurrection and restitu-
tion. He first shows the human race, pictured
by a man sick, afflicted, emaciated, and almost
dead. He shows man abhorring everything
about him, even his bread and moat, because of
his great suffering, and then points out that if
there be with man a messenger to ihterpret and
malce plain the right way, God is gracioas to
man and delivers him from going down to the
grave; and ho assigns as the reason therefor
the great ransom provision. His words are ;

286

"He k'eepctli back his sonl from the pit, and
his life from perishing by the sword. He is
chastened also with pain upon Ms bed, and the
miiltitiide of his bones -with strong pain ; so that
his life abhorreth bread, and Ms sonl dainty-
meat His flesh is eonsnined away, that it cau-
not be seen; and his bones that were not seen
stick out. Yea, his soul draweth near unto the
grave, and Ms life to the destroyers. If there
be a messenger with him, an interpreter, one
aniojig a thousand, to shew unto nia.n his up-
rightness; then he is gracious unto Mm, and
t-aith, Deliver him from going down to the pit;
I liave found a ransom. His flesh shall be fresh-
er than a ehikl's; he shall return to the days
of his youth; he shall pray mito God, and he
will be favourable unto him: and he shall see
his face with joy ; for he will render imto man
his righteousness. He looketh upon men, and if
any say, I have sinned, and perverted that v.'Mch
was right, and it profited me not; he will de-
liver Ms soul from going hito the pit, and his
life shall see the light. Lo, all these things work-
eth God oftentimes with man, to bring back
his soul from the pit, to be enhghtened with
the light of the living."— Job 33: 18-30.

In the picture, whom did Elihu represent?
Job had expressed hia desire that he might bo
taught in the right way and to understand
wherein he had erred. (Job 6: 24) When Eldm
liegan his speech, he made no claim that lie was
speaking Ms own words of wisdom, but stated

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287

tliat he spoke as the mouthpiece of Jehovah God
and that he would ascribe all honor and glory
to God. He said to Job : "Behold, I am accord-
ing to tliy wish in G od's stead : I also am formed
out of the clay. Behold, my terror shall not
make thee afraid, neither shall my hand be
heavy upon thee." (Job 33:6,7) Then Elihu
added: "I will fetch my knowledge from afar,
and will ascribe righteousness to my Maker.
For ti'uly iny words shall not be false; he that
is perfect in knowledge is with thee. Behold,
God is mighty, and despiseth not any; he is
mighty in strength and wisdom. He preserveth
not the life of the wicked: but giveth right to
the poor."— Job 36 : 3-G.

In this connection call to mind that when Je-
sus was on earth he said: "My doctrine is not
mine, but his that sent me." "The words that I
speak unto you, they are spirit, and they are
life." "But he that sent me is true; and I speak
to the world those things which I have heard
of Mm, . , . As my Father hath taught me, I
speak these things. . . . For I do always those
things that picnse him." (John 7:16; 6:63; 8:
20, 28, 29) Jesus Christ Avas God's Anointed
One, which means that he was commissioned by
Jehovah to speak in behalf of Jehovah God.
(Isa, 61: 1-3) All those who have been brought
into the body of Christ and anointed with the
holy spirit of God are authorized or commis-
sioned in the name of the Lord to speak his
message coueerning reconciliation of man to

mo

Clod. (2 Cor. 5 : 20) The conclusion is therefore
irresistible that Elihu in the picture represented
God's anointed witnesses. Elihu therefore pic-
tured Christ Jesus the Head and also the mem-
bers of his body. All these constitute God's
Servant, as it is written :

"Behold my servant, whom I uphold; mine
elect, in whom my soul delighteth; I have put
my spirit upon him : he shall bring forth judg-
ment to the Gentiles [nations]. I the Lord have
called thee in righteousness, and will hold thine
hand, and will keep thee, and give thee for a
covenant of the people, for a light of the Gen-
tiles [nations] j to open the blind eyes, to bring
out the prisoners from the prison, and them
that sit in darkness out of the prison house. I
am the Lord: that is my name; and my glory
will I not give to another, neither my praise to
graven images." — ^Isa, 42 : 1, 6-8.

Furthermore, Elihu was a young man and
thorofore pictured the "young men" upon whom
the Lord has poured out his spirit in these lat-
ter days since coming to his temple. Such are
the ones who become God's witnesses. (Joel
2:23) These are the "young men" who have
taken their stand wliolly on the side of the Lord
God and against the Devil and his organization.
The Lord's inspired witness, writing of and con-
cerning such class, said: "I write unto you,
young men, because ye have overcome the wick-
ed one. . . . Because ye are strong, and the
word of God abideth in you, and ye have over-?

D

280

como the wicked one. Love not the world."-'
(1 John 2:LS-15) These are the ones who are
described by the prophet as "the feet of him
that bringeth good tidings, that puhlisheth
peace", and who tell of God's great plan of sal-
vation and say to the people of the Lord: "Thy
God reigneth!" They are the ones that consti-
tute the ''Watchmen" who joyf^illy join together
in a harmonious testimony to the name and plan
of Jehovah God.— Tsa. 52 : 7, 8.

Elihu said to Job: "If tliere be a messenger
with him, an interpreter, one among a thousand
[God's anointed servant], to shew unto man hJs
uprightness [to show man the right way],"
Elihu therefore shows by his language that he
pictured the "interpreter", the "messenger" of
God, the servant of the Lord God, who is God's
anointed and who is commissioned to speak the
Word of God for the comfort of those of man-
kind who desire to know the truth. It is God's
anointed class that is commanded to "prepare
. . . the way of the people; . . . cast up the
highway, gather out the stones ; lift up a stand-
ard for the people". (Isa. 62:10) This proph-
ecy applies spccJIieally after the Lord takes
his power and begins his roign, and after he
comes to hia temple and assembles Zion.

Elihu therefore pictured the class to whom
the Lord God said: "Ye are my witnesses, saith
the Lord, and my servant whom I have chosen;
that ye may know and believe mo, and under-
stand that I am he; before me there was no

290

God formed, neither sliall there be after me.
I, even I, am the Lord; and beside me there is
no saviour, I liave declared, and have saved,
and I have shewed, T-vhen there was no strange
god among you; therefore ye are my -witnesses,
saith the Lord, that I am God."' — Isa. 43 : 10-12,
We may know that we have the proper un-
derstanding of a propliecy when we are able to
apply to the woi'ds of the prophecy the physical
facts which clearly appear and then find that
they fit exactly. Seeing that the words of the
Lord show that in the picture Elihu must have
represented his anointed servant class, what
are the facts showing the fulfilment thereof?
The indisputable facts show that there is now
on earth, and has been within the last few years,
a class of men and women who are wholly de-
voted to God and his government of righteous-
ness. These constitute his anointed servant
class. The Lord came to his temple in 1918
A.D. It was in 1922, or thereabout, when his
people began to see and appreciate the distinc-
tion between God's organization and Satan's
organization. Particularly since 1922 the ones
faithfully devoted to the Lord have been going
forth with gladness in their hearts, explaining
or interpreting the Word of God and telling
the people who will hear of and concerning God,
his mighty power, and his gracious provision to
grant life to man by means of restitution; and
pointing out to them that God has placed upon
his throne his anointed King Christ Jesus, and

J D 291

that during his reign all the peoples and nations
of the earth shaU have an opportunity to be
restored to life and live upon earth.

JEHOVAH SPEAKS

Beferring again to the picture that appears
in Job : God was displeased with the three pro-
fessed friends of Job because they had not
spoken the truth. The Lord said unto Eliphaz
the Temanite: "My wrath is kindled against
thee, and against thy two friends ; for ye have
not spoken of me the thing that is right, as my
servant Job hath." (Job 42:7) Tlie words of
Jehovah here show that Job, a man of no pre-
tensions, came nearer to speaking the truth, and
spoke much of the truth, whereas the three pro-
fessed friends of Job, who claimed to speak in
the name of the Lord, did not utter the truth.
How well the facts that have come to pass since
that time fit the picture! The representatives
of the Devil's visible organization have claimed
to speak in the name of Jehovah God. The
clergy and their allies and the principal of their
flocks have posed as the solo teachers of the
Lord's Word and as guides and advisers of the
people. They have not spoken the truth, while
many good honest men of the land who have de-
sired to know the truth have found and spoken
some truth, the latter being pictured by Job.
The ecclesiastical systems have builded great
and imposing structures which they call
"churches"; they have installed therein costly

292 LIFE

funusliings; they have caused to preside over
tliese places tho so-called great and mighty
doctors of divinity; they have made the finan-
ciers and the professional politicians -who rvile
the principal members of the congregation ; and
in these houses called "churches" the clergy
have expressed their great "wisdom" and
claimed to represent the Lord. They have in
fact represented the Devil, because it is the
Devil's organization-
It is true, doubtless, that many of these
ecclesiastical organizations started out with the
avowed purpose of serving God; but they soon
foil victims to the Devil; and the Lord caused
his -witnesses to write concerning such, and his
words apply specifically to this day. (Jer. 2:
21-25) Babylon and Belial are the names of the
Devil's organization; and the ecclesiastical sys-
tems being a part thereof, the Lord says of and
concerning tlie same : "And what concord hath
Christ with Belial 1 or what part hath he that
bolioveth with an infidel? And what agreement
hatli the temple of Ood with idols? for ye are
the temple of the living God; as God hath said,
I will dwell in them, and walk in them; and I
will be their God, and they shall be my people.
Wherefore come out from among them, and be
ye separate, saith the Lord, and touch not the
unclean thing; and I will receive you, and will
bo a Father unto you, and ye shall be my sons
and daughters, saith the Lord Alniighty."—
2Cor. Ga5-1.8.

(

JOB 293

In fact Christendom, so called, is a social
and political organization, operated chiefly by
the owners of great wealth, professional politi-
cians who carry on their selfish, nefarious work,
and the clergy who pose as God's representa-
tives and urge the people to faithfully support
and uphold sucli organization. Many good men
and women who desire to know of God's Word
of truth are wholly in bondage to these eccle-
siastical systems. Elilm pictures a class whose
privilege it is to inform them.

What is said liere with reference to the Catho-
lic and Protestant systems applies with equal
force to the Jewish synagogues. No longer are
tho people therein taught by the rabbis the Word
of God as written and recorded by his holy
prophets. They have substituted the words of
tlie "fathers", so called, even as the "three
friends" of Job advised Job he should study
and follow suclu These, as Avell as the Protes-
tant churches, form a part of "Christendom",
for the reason that the word "Christendom" is
a misnomer. It is intended to be used to repre-
sent Christ's kingdom, but is in fact a subter-
fuge to blind the people. It is really the Devil's
organization. There is no part of so-called
"Christendom" that is teaching or making any
attempt to teach the people God's plan to give
man life on earth by redemption, resurrection
and restitution.

God's anointed class, sometimes called Bible
Students, and which class was pictured by Eli-

294

F E

liu, is the only class of people under the snu
who today are magnifying the name of Jehovali
God and wlio give to hioi the glory and are not
giving glory and honor to men. These are tell-
ing tlie people of God's way that leads man to
life and happiness. There is every reason why
Uiis anointed and faithful servant class should
rejoice and sing for joy, because of the privilege
granted unto them to declare the name, majesty
and loving-kinducss of the Almighty God, and
tell the people how their relief and blessings
are coming through his kingdom. Never did
man enjoy a greater privilege on earth than is
now enjoyed by those who take a delight in be-
ing the witnesses for Jehovah God and in speak-
ing to those who will hear and telling them
about God's great arrangement for the salva-
liou of humankind.

TIME

It will be seen that the speech of Elihu was
chiefly for the purpose of magnifying, and did
]aagnify, the name of Jehovah. His testimony
teUs of the power of Jehovah, indicates the
overthrow of the enemas organization, and teUs
of God's reconstruction in the time of restitu-
tion. The voice is used as a symbol of a message.
It is the servant class of the Lord that together
lift up the voice, that is to say, harmoniously
]iroclaun the words and message of Jehovah
Cod.

JOB 295

The lightning is a representation of the illu-
mination of God's Word, which he gives forth
through the Head of his anointed class. In his
speech Elihu said: "Hear attentively the noise
of his voice, and the sound that goeth out of
his mouth. He directeth it under the whole
heaven, and his lightning unto the ends of the
earth." (Job 37:2,3) Thus he indicates that
the message of truth, illuminated by the "light-
ning" of the Lord and under his direction, wiU
go to the ends of the earth as a witness to the
nations and people. Then he says: "After it
a voice roareth : ]ie thundereth with the voice of
his excellency J and he will not stay them when
his voice is heard. God thundereth marvellous-
ly with his voice; great things doeth he, which
we cannot comprehend. Out of the south eometh
the whirlwind; and cold out of the north. He
causcth it to come, whether for correction, or
for his land, or for mercy. Hearken unto this,
O Job: stand still, and consider the wondrous
works of God. And now men see not the bright
light wliich is in the clouds ; but the wind pass-
cth, and cleanseth them. Fair weather eometh
out of the north ; with God is terrible majesty."
—Job 37 : 4, 5, 9, 1,3, 14, 21, 22.

In substance, JGlihu here pictures a time when
a strenuous and forceful witness would be given
to the peoples and nations of the earth, telling
of God, his excellency and his mighty plan for
the salvation of men; also telling of an ap-
proaching storm, the great trouble which is ex-

2D3. LIFE

pi-essivc of the indignation of God against Sa-
tan's organization; also indicating tliat imme-
diately following tliis ivitness, or even -while it
is in progress, the great storm or whirlwind
breaks witli terrific fury upon the earth, and
that it passes and cleanses the earth, and then
fair weather cometh out of the north. These
words of Elihu foreshadow a gi'eat witness to
the peoples of earth followed by the time of
trouble, at the end of which restitution bless-
ings would begin.

Thus is indicated the time when the anointed
servant class on earth must give a testimony
concerning the majesty of God, his purpose of
destroying Satan's organization, and the bring-
ing of life to the people through his government
over which liis beloved and anointed Son pre-
sides. The facts show that the anointed ser-
vant class is now giving that very testimony to
the peoples of earth in obedience to God's com-
mandments, and that this must be done before
the great whirlwind of Jehovah's war breaks
upon the nations of the earth.

The World War of 1914 to 1918, and the as-
sociated incidents, mark the fultilment of the
proi>hocy concerning the end of the world.
(Matt. 24: 7-22) That means that 1914 marked
the time when the period of waiting v^ould end
and when the period of activity would begin
against Satan and his organization. In verse
fourteen of the above-cited chapter it is said
that tlien must follow the testimony of the good

!

I

JOB 297

news to the peoples of earth, to wit, that the
world has ended, the time of God's kingdom is
at hand, and that this testimony must be given
as a witness to tlic nations. Verses twenty-one
and twenty-two of that same chapter state that
then shall follow a time of trouble such as the
world has never known and that this will be the
last. That time of trouble is undoubtedly other-
wise described by the prophets of the Lord as
the battle of God Almighty. (Rev. 16: 14) That
will bo the battle of God Almighty against Sa-
tan's organization, and will mark the complete
overthrow of Satan's organization.

This is another reason why the servant class
now on earth should rejoice to sing forth the
praises of Jehovah's name and to declare his
works among the people. (Isa. 12:1-5) The
physical facts that are now in progress in ful-
filment of prophecy are further proof that Elihu
represented a class that would be privileged to
understand the proi^hecy at this time. God con-
ceals the understanding of his prophecy mitil
his own due time to permit it to be Imown. His
people have not heretofore undei'stood the book
of Job; but now in the light of the tmfolding
of the divine plan it becomes clear, and all honor
and glory is given to the name of God. The
revelation of the book of Job to God's people
is another evidence that we are rapidly ap-
proaching the great battle of Almighty God and,
after it, the blessings of God's kingdom on
earth.

298 LIFE

As Eliliu concluded liis testimony, tlie whirl-
wind broke in all its fury. Such is a symbol
of God's expressed indignation against Satan's
organization. Concerning tliis tlie Lord caused
his prophet to write : "For, lo, I begin to bring
evil on the city [organized Christendom] which
is called by my name [Christendom claims the
name of the Lord, but in fact represents the
Devil], and should ye bo utterly unpunished'?
Ye shall not be unpunished: for I will call for a
sword upon all the inhabitants of the earth,
snith the Lord of hosts. Therefore prophesy
thou against them all these words, and say un-
to them, The Lord shall roar from on high, and
utter his voice from his holy habitation ; he shall
mightily roar upon his habitation ; he shall give
a shout, as they that tread the grapes, against
all the inhabitants of the earth. A noise shall
come even to the ends of the earth ; for the Loi'd
liatli a controversy with the nations, he will
plead with all flesh; he mil give them that ar*e
wicked to the sword, saith the Lord. Tims saith
the Lord of hosts, Beliold, evil shall go forth
from nation to nation, and a great whirlwind
shall be raised \ip from the coasts of the earth.
And the slain of the Lord shall be at that day
from one end of the earth even unto the other
end of the earth: they shall not be lamented,
neither gathered, nor Ijuried ; they shall be dung
upon the ground. Howl, ye shepherds, and cry;
and wallow yourselves in the ashes, ye principal
of the flock : for the days of your slaughter and

I

JOB 299

of your dispersions are accomplished; and ye
shall fall like a pleasant vessel. And the shep-
herds shall have no way to flee, nor the principal
of the flock to escape."— Jer. 25 : 29-35.

JEHOVAH IS GOD

"Then the Lord answered Job out of the
whirlwind, and said." (Job 38: 1) This describes
the condition at the time that God makes liim-
self known to manldnd. The whirlwind is a
symbol of God's expressed wralli against Sa-
tan's organization. It is in this time of troiible
that God will make the people understand who
is the mighty and eternal One. Let the reader
now give careful consideration to Job's proph-
ecy, chapters 38 to 41, inclusive. While "or-
ganized Christianity", so called, is posing as the
savior of the peoples of earth and is so doing
by bringing foi'th peace pacts, League of Na-
tions, and other makeshifts, there are many
honest-hearted people of good will who have no
faith or confidence in "Christendom". Those
men, however, have not the knowledge of God's
plan, and they have theories of their own as to
how the Lord will bless them. They believe in
the existence of God, but they have no knowl-
edge or understanding of either Jiis organiza-
tion or the Devil's organization. Among other
things pictured by Job, he foreshadowed or
pictured tliis class. The Lord speaks to this
class "out of tlie whirhvind" and puts to silence
all the professed wise men of earth. He calls

300 LIFE

attention to the fact that ho is the great Creator
of heaven and earth, and shows that there is no
other, and that he is the fountain of all wisdom,
power, jnstice and love. His words show the
litter insignificance of man and magnify the
greatness of the Creator.

W\\at eonld be the purpose of Jehovah in thus
sj^eaking to Job, as set forth in chapter thirtj'-
eight and that following! Having in mind that
Job there pictured the people of earth who have
respect for God, tlie purpose is to serve notice
upon the peojjle that Jehovah is God and that
life can come only by reason of his provision
made in mercy and loving-kindness. It is to con-
vince all men of tlie truth that man has no
power to bring about his own blessings.

Before creation there is now, and there has
been, the que.stion at issue. Who is the great
Supreme One? This issue has been made pos-
sible by the deflection of Lucifer and by his
effort to turn man away from God. Satan has
diligently sought to blind creation to God's great-
ness and loving-ldndness. The Lord God has
permitted the enemy to go his full length in this
wicked attempt, and that is shown by the assault
of Satan upon Job. Very few people on earth
have any appreciation whatsoever of the impor-
tance of the statement that Jehovah is God.
The great multitude of nominal "Christendom"
think that they look to God, and their leaders
speak Ms name, but their hearts are far re-
moved from him. Many who elaitn to be follow-

j o B 301

ers in the footsteps of the great Master think
that they have an appreciation of God's name,
but have not. There are none on earth who have
a full appreciation thereof. At this time the ap-
ipreciation of God's anointed people as to the
meaning of his great name is increasing, and
this is due to the "lightnings'" that come from
the Lord, illuminating his Word. That is the
reason why at tliis time God's anointed people
are commanded to give the testimony that Je-
hovah is God.

\\1ien by his supreme power God brought the
Israelites out from the oppressive hand of
Egypt, he was teaching that people that he is
God. Egj^pt symbolized the Devil's organiza-
tion, while Mount Horeb pictured God's organi-
zation. The Lord God miraculously delivered
the Israelites from Egypt and brought them
to Horeb, and there he gave them his law or
rule of action by which thoy would he governed
and whicli points to the way of life. The great
issue then was, WTio is God? Wliom shall we
serve? The paramount part of that law which
God announced to Israel at the foot of Mount
Horeb was and is: "I am the Lord thy God,
which have lu'ought thee out of the land of
Egypt, out of the house of bondage. Thou shalt
have no other gods before mo." (Ex. 20:2,3)
That declaration of God's law was made for the
benefit of man. It was for the purpose of teach-
ing men that Jehovah is the only true God ; and
all who will ever enjoy life eveiiastuig must re-

302 LIFE

ceive it from the Lord God and mnst Idg obedient
to Ills law. Again Jeliovali ouipliasiaed the same
great rule when he spoke to Job out of the
whirlwind, (Job 38-41) And now Jehovah God
is having his anointed peojile to serve notice
npou the nations that he is the only true God;
and this he mil have done before the great
antitypioal AvhirlA\nnd or war breaks upon the
nations, A few will hoar; the great majority
will not hear ; and then out of the time of trouble
God will convince all that he is Jehovah.

It is expressly written that when God sent his
beloved Son to earth he sent him to provide the
ransom or redemptive price in order that man
might have life everlasting. (John 3:16,17)
It was this great and mighty Teacher who at
the end of his ministry on earth said : "This is
life eternal, that they might know thee the only
true God, and Jesus Christ, whom thou hast
sent." (John 17:3) That means, then, that no
one can ever get life without knowing Jehovah
G od and his means of bringing life to the people.

From the time of the tragedy ia Eden until
1914 God has permitted the Devil to put forth
his greatest efforts to turn creation from hira.
It has been a time of great suffering; and it has
furnished experience to mankind, teacliing them
a lesson that they could learn in no other way.
It was in 1914, in harmony with the words of
his prophet, that God said to his anointed One:
'Go forth now and ride in the midst of thiue
enemies.' (Ps. 110:1,2) Since that time the

o

303

1

Lord has been putting his kingdom in operation.
He has been causing his anointed ones to spe-
cially give a testimony to the people that he is
God; and this has been for the benefit of man
and not for God's benefit. The peoples of earth
must be told that Jehovah is supreme, that he
is the only true Qod; and. they must loiow this in
order that they may have an opportunity for
life. This is proven by the speciiic words which
God delivered to Job. That the testimony must
now be given by the anointed is proven by the
position that Elihu occupied in the picture, God
has commanded that this testimony be now giv-
en; and no one could be pleasing to him and
acceptable to him unless he joyfully participates
in giving the testimony to the people. The Lord
has provided the means w^hereby the testimony
can be given.

To Job ho says ; "Canst thou send lightnings,
that they may go, and say unto thee, Here we
are?" (Job 38 : 35) Thus with terse but accurate
language God tells that the radio is a mani-
festation of His power, and not man's, and that
He is presenting the message of truth by the
carrier wave of the radio. His anointed servant
class must now use, and is using, this particu-
lar means of iDroclaiming the majesty of Jeho-
vah, the great Creator of heaven and earth, and
telling the people of his plan to give them life
on earth. They are at the same tunc telling the
people of Satan's organization how that oppres-
sive hand will be removed and destroyed. Sa-

304 LIFE

tan's organization has arrogantly and presnmp-
tuously undertaken to monopolize the radio; bnt
we may know that God will have that means of
transmitting the message used exactly accord-
ing to his sovereign will. Doubtless in Ms own
due time the great God will cause his faithful
servants Abraham, David, and others, to stand
in the city of Jeriisalem and by means of the
radio speak to all the peoples of earth, that they
may hear and know that there is no God be-
sides Jehovah. Then the people will be fully
informed that to know Jehovah God, and to
obey him, means that they will be restored to
the days of their youth and will Live on the earth
for ever..

EESTORED

After the great Avhirlwind, and after Job had
heard the voice of God, he abased liimself be-
fore the Lord God and said: "I have heard of
thee by the hearing of the ear: but now mine
eye seeth thee. ^Vlierefore I abhor myself, and
repent in dust and ashes." (Job 42 : 5, 6) Thus
is pictured that after the great storm of trouble
sweeps from coast to coast and totally wrecks
Satan's organization aU honest-hearted people of
goodwill will say: ^Ve repent in dust and ashes,
and we gladly give our ahegianee to the great
eternal Jehovah.' Furthermore, the people will
say : "TVe have heard of thee, thou Almighty
God, for the past six thousand years, but our
hearing was made dull and our eyes bhnded by

I

I

JOB 305

Satan and his agents, particularly the clergy,
and we did not understand thee. We have also
more recently heard through thy witnesses con-
cerning thee and thy plan, because it has been
dinned in our ears. We have seen the mani-
festation of thy greatness and power in the
storm of thy battle that has swept over us, and
now our understanding is open and we see thy
majesty, thy power, and thy glory.' — ^Hab. 2 : 14;
Hag. 2:7.

When the peoples of good will then see and
understand, they will know that the clergy and
their allies have misrepresented the Lord to
them and have in fact been the representatives
of the Devil. They will then see and understand
that God is love and that his mercy and loving-
kindness are now their portion. The prophet
of the Lord represents them thus as saying,
''TiO, tills is our God; we have waited for hini,
and he will save us: this is the Lord; We have
waited for him, we will be glad and rejoice in
his salvation." — ^Isa. 25 : 9.

Eeturning now to the picture: The record
shows that God gave to the repentant and
abased Job full and complete restoration. It is
written : "The Lord also accepted Job. And the
Lord turned the captivity of Job, when he
prayed for his friends : also the Lord gave Job
twice as much as he had before. Then came
there rnito him all his brethren, and aU. his
sisters, and all they that had been of his ac-
quaintance before, and did eat bread with him

306

F C

in his house: and tliey bemoaned him, and com-
foi'ted him over all the eyil that the Lord had
brought upon him: everj'- man also gave him a,
piece of money, and every one an earring of gold.
So the hard blessed the latter end of Job more
than his beginning; for he liad fourteen thou-
sand sheep, and six thousand camels, and a
thousand yoke of oxen, and a thousand she
asses. He had also seven sons and three daugh-
ters."— Job 42 : 943.

It is now seen that God made with Job a
most marvelous picture, illustrating his pur-
pose to give life to the Imman race by means of
redemption and restitution. Job was again giv-
en seven sons and three daughters, making ten,
or representing a complete restoration of the
liuman family who repent and humble them-
selves before the Lord God, Job was then given
14,000 sheep and G,000 camels and a thousand
yoke of oxen and a thousand slie asses, thus
symbolically representing the riches that shall
come to the restored human race. When the
Israelites merited Q-od's disapproval they were
often taken into captivity, and then God extend-
ed his loving-lmidness and mercy to them and
"tui'ned their captivity" and set them again in
his favor. Billions of humankind are now dead
and in the tombs, which condition is often spok-
en of as captivity. Millions of others are on
earth, suffering great agony and pain and on
the very bruilv of the grave, and they are prop-
erly spoken of as in captivity to sin and death.

JOB 307

The promise of God is that he will bring the
nations and the people from captivity and open
a way to them for life hy restitution, (Ps. 63:
18; Eph. 4:8; Ezek. 16:53) By the mouth of
all his holy prophets God has foretold tliat in due
time there shall be opened unto all men the way
to life, and that the obedient ones slvall, by the
process of restitution, receive life and shall
dwell upon the earth for ever in happiness. —
Acts 3 : 21-24.

REDEEMER

The Jewish rabbis sometimes speak of Mes-
siah because the prophets frequently foretold
the coming of a Messiah. The prophets also
foretold that the Messiah would be the groat
Bedeemer of mankind. Very few of the natural
descendants of Abraham have any fuitli in a
redeemer. The ecclesiastical systems of Chris-
tendom, so called, speak of Jesus and call him
the Redeemer, but their words arc merely words
of mockery, even as were the words of the three
supposed friends of Job. They speak of God
and of Jesus with their mouths, but, as the Lord
foretold, their liearts are far removed from him.
(Isa. 29: 13) The most that these ecclesiastical
teachers say concerning Jesus Christ is that he
was a great example and that men should study
his life and follow his example. The majority
of the clergy today even deny that he was more
than an ordinary, sinful man. They openly and
flippantly deny the value of his sacrifice that

308 LIFE

provides the great redemptive price for man,
and therefore they repudiate the saving power
of his hlood.

Today there is no ecclesiastical system imder
the sun, Jemsli, Catholic or Protestant, tliat
teaches that the blood of Jesus Christ was shed
to provide the purchase price for man from
deatli, and that God by Jesus Christ at his com-
ing and his Idngdom will restore the obedient
ones on earth to perfect life and give them a
home on earth for ever. At the same time all
these ecclesiastical systems and their leaders
pose as God's representatives, but in fact are
frauds and hypocrites. All these systems rei)U-
diate God's kingdom on earth as a means of
bringing about peace, prosperity, life and hap-
piness. In one part of the picture, however,
Job represented a class of people having faith
in God and in the great Eedeemcr.

In his speech Job uttered a i^ropheey coneern-
ing the necessity for a Kedeemer and a Mediator,
He expressed fai.Ii in a Kedeemer when he said :
"For I linoAv that my Redeemer [near of kin, or
vindicator, EotJierham'] liveth, and that be shall
stand [up] at the latter [last] day upon tlie
earth [or, as Eotherhain renders it, "over my
dust will lie rise'] ; and though after my skin
worms destroy this body, yet in my flesh shall
I see God." (Job 19 : 25, 2G) Tlie sense of this
seems to be as follows: That the One who was
to be Job's (and all mankind's) Ecdeemer was
then alive in the universe ; and though he should

JOB 309

arise over Job's dust, that is to say, though he
should come forth after Job had died and, as
Job puts it, "after my skin is struck off," yet
in or tlirough Job's flesh he should see the evi-
dence of the presence and day of the Lord ; and
although his old skin and body would be de-
stroyed, yet "a])art from" this old fleshly body
Job would bo given a new one in the resurrec-
tion and would look forth and behold the evi-
dences of the presence of liis Bedeemei-.

On another occasion Job expressed his faith
in a Redeemer and his desire to find and to Imow
him. He said: "Oh that I knew where I might
find him I that I might come even to his seat
[dwelling place, Rotherham'] ! I would set my
cause in order before him, and fill my mouth with
argmnents. I would know the words which he
would answer me, and understand what he would
say unto me. Would he contend with me in the
greatness of his power? Nay; but lie would
give heed unto me. There the upright might
reason with him; so should I be delivered for
ever from my judge. Behold, I go forward, but
he is not there; and backward, but I cannot
perceive him ; . . . But he knoweth the way that
I take; when he hath tried me, I shall come
forth as gold." (Job 23 : 3-10, B. V.) This shows
a class, pictured by Job, seeking the Tjord if
haply they might find Mm. In support thereof
compare the words in Acts 17 : 27, 28, which
read : "They should seek the Lord, if haply they
might feel after him, and find him, though he be

310 LIFE

not far from every one of us ; for in liim we live,
and move, and have our being." In this connec-
tion attention is called to God's provision
through the Redeemer to bring life to man.
"For God so loved the world, that he gave his
only begotten Son, that whosoever helieveth in
hina should not perish, but have everlasting life.
For God sent not his Son into the world to con-
demn the world; but that the world through
him might be saved." — John 3 : 16, 17.

While the ecclesiastical systems, which are
of the Devil's organization and pictured by Job's
professed comforters, have not comforted the
human family by telling them of God's gracious
provision through the Eedeemer, God has had
some witnesses on earth, and still has some who
do call attention to his plan of salvation by
redemption and restitution. The Lord spoke
words of disai^proval of Job's three professed
friends, and words of reprimand against Job,
but no words of disapproval or reprimand were
spoken against Elihu. This is further proof
that those who are pleasing to the Lord, even
though imperfect in themselves, are the ones
who are wholly devoted to him and who joy-
fully proclaim the message of his name and his
great works.

INTEGKITY
The Scriptures emphasize the fact that amidst
all his trials and tribulation Job maintained his
integrity. In this Job had the confidence of

!

JOB 311

Jehovah God. In due time God sent Jesus his
beloved Son into earth. Jehovah had confidence
that Jesus would maintain his integrity on earth,
even though Satan, through remote causes,
would move God to let suffering come upon
Josus. The Jews considered Jesus "stricken,
[and] smitten of God", just as Eliphaz, Bildad
and Zophar thought of Job ; but in fact, as God's
prophet disclosed, his suffering was for the
benefit of humankind. (Is a. 53 : 4, 5) God knew
that he eoulcl put a man on this earth who would
withstand the temptations of Satan and would
cleave to God and maintain his integrity, and
on the basis of his integrity he would provide
for the redemption and restoration of the hu-
man race.

Wlien Jesus began his ministry Satan thought
he could cause Jesus to turn against God. He
placed before him three great temptations, and
in all of these Satan failed to turn Jesus from
the path of rectitude and Jesus maintained his
integrity. (Matt. 4: 3-10) Satan then set his or-
ganization, to wit, the clergy of that time and
their allies, the commercial and political rulers,
against Jesus and brought upon Jesus all man-
ner of persecution. Amidst it all Jesus main-
tained his integrity. Jesus suffered persecu-
tion, great affliction, and the most ignominious
death, and the pious Jewish clergy attempted
to make the people believe that all this was be-
cause of the direct judgment of God against him.

312 LIFE

God also foresaw a strain of men in the Iut-
nian family who Avould resist Satan and main-
tain their integrity of heart devotion to him.
There is a long list of these given in the eleventli
chapter of Hehrews, and they are designated
as faithful witnesses. The Lord shows also that
a class of 144,000 "called and chosen and faith-
fnV ones, following in the footsteps of Jesus,
are subjected to persecution and misrepresenta-
tion and yet maintain their integrity, their faith
and devotion to God. God's expressed confidence
in Job also reflects God's purpose to discipline
the human family, which he will do under
Christ's kingdom, and that eventually, during
the reign of Christ, he will bring them hack into
harmony with him, and that at the end of his
reign, when the great test shall come upon all
manlcind, there will be a large number that will
maintain their integrity and prove worthy of
life everlasting. And thus it is prophetically
written concerning Jesus: "By his knowledge
shall my righteous servant justify many."

Be it further noted that all of these who have
maintained their integrity have been witnesses
to the name of Jehovah God. Jesus testified that
for this cause "was he born and for this reason
came he into the world, that he might bear testi-
mony to the truth. (John 18:37) The faithful
men of the Old Testament were witnesses to
the name of Jehovah God, and they are cited
as examples of faith to the followers of Jesus.
(Hob. 12:1) It follows, therefore, that those

B

313

I

who shall be associated with the Lord Jesus in
his kingdom will be the ones who will maintain
their integrity and stand firmly against ths
Devil and his organization and will with bold-
ness and joy of heart proclaim the name and
works of Jehovah God. — 1 John 4:17,18; Isa.
12:1-5.

LESSON

There must be a lesson in the book of Job
for all who love righteousness. In brief, that
lesson may be sununed up as follows :

(1) That Jehovah is the only true God and
there is none other ; that his power is supreme ;
that he is just, wise, and the complete expres-
sion of unselfishness; that he is the source of
life, and that all who will receive life must re-
ceive it from him.

(2) That Satan is the embodiment of evil, the
enemy of man, and the adversary of God, and
that he always resorts to fraud, lies, deceit and
hyjiocrisy to accomplish his wicked purposes.

(3) That Satan has a powerful organization,
both visible and invisible to man; that the
agencies of the visible part of Satan's organiza-
tion are, to wit, the clergy and their allies, the
commercial and the political powers of earth,
who rule the people and misrepresent God, and
whose efforts turn the people away from God
and blind them to his Word of truth.

(4) That on the earth there is a class of men
and women who have a desire for righteousness

314

but have been blinded by the efforts and misrep-
resentation of Satan and bis agencies, and who
are in the dark and know not of the proper
coui'se to take.

(5) That Grod has an organization a part of
which is visible to human eyes ; that those who
arc members of his organization are wholly de-
voted to him; that it is the privilege and duty
of the members of the visible part of God's or-
ganization to obey his commandments and to
proclaim, his power and his works and his lov-
ing provision made to give life to the people;
and that the time is now come when this testi-
mony must be given to all the nations as a
witness.

(6) That shortly God will express his indig-
nation against Satan and his agencies by a dem-
onstration of his power in a time of trouble to
be visited upon the world, such as never before
was known; that in that time of trouble Satan's
organization will perish from the earth and the
people will be delivered from his ojipresaive
hand.

(7) That following the time of trouble peace
will come to the peoples of earth; that aU will
be brought to a knowledge of the truth, and
tliat those who wiU know and obey God shall bo
restored to their homes, their friends, their
property, and be given even much more than
they ever before possessed ; and, above all, the
obedient will receive life everlasting and dwell
together in peace upon earth for ever.

JOB 315

This knowledge of the mercy and loving-kind-
ness of God is now brought to the attention of
the peoijle that all those who desire may take
their stand on the side of Jehovah God and
gladly obey and serve him. "Blessed is that
man that maJceth the Lord his trust; and re-
specteth not the proud, nor such as turn aside
to bes." (Ps. 40: 4) "Blessed is the nation whose
God is the Lord ; and the people whom he hath
chosen for his own inheritance."— Ps. 33 : 12.

CHAPTER Xn

VINDICATION

JEHOVAH made provision in his plan for tlie
Christian. He has provided, not that tlie
( 'liristian shall live as a man on earth, but tliat
tlie faithful follower of Christ shall he granted
the crown of life, which is immortahty as a
spirit being. (Ecv. 2:10) The beloved Son of
God, Clnist Jesus, is the Head of the Chris-
tian class. (Col. 1: 18) Christ means the anoint-
ed One of G-od. A Christian, therefore, is one
whom God has brought into the body of Christ
and anointed with liis spirit, setting before him
the invaluable prize of the divine nature. Wliy,
then, should a Christian be interested in the
restitution of the Jews and the restitution of all
mankinds

The men who are Christians merely in name
are not interested in restitution. They do not
believe the doctrine of restitution and therefore
do not teach it. Restitution to life on earth
completely overthrows the false doctrines of
inherent immortality and eternal torment. No
one who is laboring under the blinding influ-
ence of Satan would teach restitution of man to
life, Eor this reason the gr'eat religious sys-
tems, both Catholic and Protestant, not only
fail and refuse to teacli the doctrine of resti-
tution, but totally reject it and oppose it.

3ia

VINDICATION

317

The true follower of Christ Jesus not only

believes the doctrine of life by restitution, as
clearly taught in the Bible, but dcljglits to tell
others about it. There are many reasons why
the true Christian is interested in tlie restitu-
tion of the Jews to their homeland and to the
blessings of life. There are also many reasons
why the tnie Christian is deeply interested in
the doctrine of restitution as it applies to the
entire human family. Among these reasons are
ilie following:

Because restitution of man to life will be a
complete vindication of the great and good
name of Jehovah ; because Gfod has promised it
and restitution is a part of his plan of salva-
tion; because the AVord of God abounds with
proof that the doctrine is true ; and because the
doctrine is now a means of comforting human-
ity, and it is the duty and privilege of the true
Christian to tell the people about it.

COMMISSION

The commission of the Christian is plainly
set forth in the Word of God. Among other
things, ho is told tliat he must "bind up the
brokenhearted, [and] comfort all tliat mourn".
(Isa. 61 : 1-3) The Christian is specifically com-
manded by the Lord to carry the message of
comfort to the Jews. God commands that the
message of comfort must be given to the Jew,
and then states that Zion, wdiich is his organiza-
tion made up of those who are devoted to him,

318 LIFE

must fcing that message of comfort to tlie Jew.
(Isa. 40 : 1, 9) Again, it is written ttat the "feet
of him", which means Christ and the last mem-
bers of the Christ on earth, enjoy the blessed
lirivilege of carrying the message of salvation
to the Jews and to the Gentiles. — ^Isa. 52 : 7, 8.

Furthermore, restitution is one of the great
fundamental doctrines of the Bible. It was for
a long while hid from the eyes of even students
of the Bible. That great doctrine has now been
restored to those who love God; and, being a
part of the divine plan, it is intended to com-
fort even the Christians, because they know of
God's loving-kindness and his purpose to bless
mankind; and that thereby they may have a
part in it is a comfort to thentselves. "For what-
soever things were written aforetime were writ-
ten for our learning, that wo through patience
and comfort of the scriptures might have hope."
— Eom. 15:4.

Paul was a Jew. He became a Christian and
was made the apostle specifically to the Gentiles.
He manifested the greatest interest in restitu-
tion of the people of Israel. In addressing the
Christians at Home, Paul under inspiration
from Jehovah wrote : "Hath God cast away his
people? God forbid." (Rom. 11:1) Evidently
at that time Paul had in mind the words written
by David : "Oh that the salvation of Israel were
come out of Zion ! when the Lord bringeth back
the captivity of his people, Jacob shall rejoice,
and Israel shall be glad." (Ps. 14:7) Zion is

VINDICATION

819

God's organization made up of Ms anointed
class ; and this prophecy points to the time when
God would bring salvation to the Jews, and that
after 'building uj) Zion'. It being true that the
Israelites had not Iseen for ever cast away, the
time for the restitution of that people must
come in God's due time. Paul's argTunent is
that the fall of Israel from God's favor made it
possible for the non-Jews, otherwise called Gen-
tiles, to be the recij)ients of God'.s greatest
favor, and tliat tlie restitution of the Jews
would be the time for the dead to return to life :

"Now if tlie fall of them be the riches of the
world, and the diminishing of them the riches
of the Gentiles; how much more their frdness?
For I speak to you Gentiles, inasmucli as I am
the apostle of tlie Gentiles, I magnify mine
office : if by any means I may provoke to emula-
tion them "which are my flesh, and might save
some of theiii. For if the easting away of them
be the reconciling of the world, ^v}\at shall the
receiving of tliem be, but life from the dead?"
—Eom. 11 : 124S.

That scripture must mean that the restitution
of Israel means also the awalrening of the dead
and the granting of life to the people by the
process of restitution. The great majority of
professed Christians are wholly ignorant of the
Bible doctrine of restitution. Many of those
who are in covenant relationship with God do
not have, a proper appreciation of its meaning
and of their own privilege of now tolling the

320 I, I P K

people about it. Such are therefore not mani-
festing the proper interest in the restitution oi'
the Jews that befits a Christian. Ivnoiving that
this would be true, Paul, addressing the Chris-
tians in this connection, said : "i^ or I would not,
brethren, that ye should be ignorant of this
mystery, lest ye Bhould be wise in your own con-
ceits; that blindness in part is happened to
Israel, until the fulness of the Gentiles be come
in. And so all Israel shall be saved: as it is
written. There shall come out of Sion the De-
liverer, and shall turn away ungodliness from
Jacob : for this is my covenant unto them, when
I shall take away their sins." — Eom. 11 : 25-27.
In the text above, Pard quotes the substance
of Isaiah's prophecy (59:20), He then points
out to the Gentiles, who had become the follow-
ers of Christ, that there was a time when they
did not believe in God; but now, by reason of
the unbelief of the Jews, the Jews had been cast
away and God had extended his mercy to the
G entiles. Then the apostle adds : "Eveu so have
these [Jews] also now not believed, that through
your mercy they also may obtain mercy." (Rom.
11: 31) That means that the mercy of God has
l)een bestowed upon the Gentiles who have be-
come Christians because of God's favor to them,
and thereafter through the new covenant the
Jews shall obtain the mercy and blessings of
God, and that the anointed class wiU have to do
with the carrying of that covenant into effect.
It therefore becomes the duty and privilege of

VINDICATION

321

the Christian to take the keenest interest in the
restitution of tlie Jews. The first step toward
the extending of mercy to them is an unselfisli
interest in carrying the message of comfort to
the Jews and thereby furthering the prepara-
tions of God concerning them.

The blood of Christ Jesus was and is the
"blood of the new testament [covenant]". (Matt.
26 : 28) That covenant is not made for or in be-
luilf of Christians, nor arc Christians the re-
cipients of tlie direct benefits of that covenant.
Christians are not the offspring of the new
covenant. I^hat covenant is for the Jews and
the Gentiles also who will receive the blessings
of life on earth. The clergy of the denomina-
tional church systems teach that the unbeliev-
ing Jews are excluded from that covenant. In
this they err. The now covenant will bring the
unbelieving Jews back to faith in and harmony
with God. "Our [Christians'] sufficiency is of
God, who also hath made us able ministers oC
the new testament ; not of the letter, but of the
spirit; for the letter killeth, but the spirit giveth
life."™2 Cor. 3:5,6.

Since the new covenant is to be made witli
Israel, and since the Christian is made a minis-
ter of that covenant, therefore the Christian
has a special interest in the blessings which that
covenant will bring to the Jews as well as to the
Gentiles. It will be through the inauguration of
the new covenant that restitution will be
brought to the Jews. Surely "the spirit" of tlie

i

322

covenant means a real and unscl](is}i interest in
tlie restitntion of the Jews to God's favor and
to the land of their fathers.

It is the truly anointed that are "ahle minis-
ters of the new testament" ; and it is these upon
■whom the responsibility rests to comfort the
Jews. The time that the message of comfort
should begin to he delivered to the Jews is in-
dicated by the words of Jesiis. Responding to
tlie qiiestion concerning his presence and the
end of the world, Jesus said: "And they [the
Jews] . . . shall be led away captive into all
nations [because temporarily cast away from
Ood's favor] : and Jerusalem shall [continue
to] be trodden down of the Gentiles, until the
times of the Gentiles be fultilkd." (Luke 21 : 24)
The word "until" in this test marks the definite
time, from which time forward the Jews would
gradually rise from under their burdens in re-
sijonse to God's favor extended to them.

Tlie Christian is particularly interested in
the time of the end of the world and the pres-
ence of the Lord, because that marks the time
when God sets his anointed liing upon his
throne, (Ps. 2 : G) That is to Ixi followed short-
ly by the gathering unto the Lord of all those
who are truly of the anointed, and that to be
followed quickly by the inauguration of the new
covenant. Therefore the restitution of the Jews
marks the time of greatest interest to intelli-
gent and faithful followers of Christ Jesus.
Since all the Scriptures were written for the

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benefit of the Christian, these must have a deep
interest in all that is written concerning the
Jews. They were God's people, and what came
to pass with them foreshadowed greater things
for the future.

The atonement ceremonies were observed by
the Jews once each year on the tenth day of the
seventh month. The word "atonement" is de-
rived from the Hebrew word kaphar, meaning
"to cover". The atonement was entirely a restor-
ative arrangement to bring the Jews into a
condition of peace with God. The sinfulness of
the nation was covered syinbolically by the blood
of the sacrifice of buUs and goats, foreshadow-
ing the greater sacrifice. God established with
the Jews the office of the priesthood, that the
priests might minister unto God. (Ex. 28:1)
The priests offered the atonement day sacri-
fices. The office of the priesthood symbolically
pointed to the restoration of Israel to God's
favor. The purpose of the sacrifice of the priest-
hood was to provide for the cleansing from sin
and to bri:ig the wrong-doers back to a recon-
ciliation with God.

By his manner of dealing with Israel God con-
tinued to teach the lesson of restitution. Bc-
peatcdly the Jews forsook Jehovah and dis-
obeyed Ms commandments. Time and again tlie
Lord sent them a deliverer to restor-e them to
their freedom in the promised laud. When,
after suffering, the Jews became awake to their

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wroiig'fnl course and cried nnto God, lie heard
their cry and restored them to his favor.

"Nevertheless the Lord raised up judges,
which delivered them out of the hand of those
that spoiled them. And yet they would not
hearlccn unto their judges, hut they went a
wlioring after other gods, and bowed themselves
unto them : they turned quickly out of the ^v^ay
which their fathers walked in, oheyiug the com-
mandments of the Lord; hut they did not so.
And when the Lord raised them up ji-idges, then
the Lord was with the judge, and delivered
them out of the hand of their enemies all the
days of the judge : for it repented the Lord he-
cause of their groauiugs hy reason of them that
oppressed them and vexed them.'-Judg. 2 : 16-18.
For seventy years the Jews were in captivity
to Bahylon. God heard their cries while they
were in exile, and restored them to his favor
and to their native land in Palestine. That resti-
tutiou is used by the Lord as a tj-pe foreshadow-
ing the restitution of Zion which is God's or-
ganization. "When the Lord turned again the
captivity of Zion, we were lilvc them that dream.
Then wjis our mouth tilled with laughter, and
our tongue with singing: then said they among
the heathen, The Lord liatli done great things
for them." (Ps. 126:1,2) The true Christians,
hoing memhers of Zion, are therefore interested
in hoth the picture and the reality of restitution.
In this eouneetion note the prophet's words
spoken by direction of the Lord:

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"And it shall come to pass, when all these
things are come upon thee, the blessing and the
curse, which I have set before thee, and thou
shalt caU them to mind among all the nations
whither the Lord thy God hatli driven thee, and
shalt return unto the Lord thy God, and shalt
obey his voice according to all that I eoimnand
thee this day, thou and thy children, witli all
thine heart, and with all thy soul; that then the
Lord thy God will turn thy captivity, and have
compassion upon thee, and will return and
gather thee from all the nations, whither the
Lord thy God hath scattered thee. If any of
thine he driven out unto the utmost ijarts of
heaven, from thence will the Lord thy God
gather thee, and from thence will he fetch thee :
and the Lord thy God will bring thee into the
land which thy fathers possessed, and thou shalt
possess it; and lie will do thee good, and multi-
ply thee above thy fathers. And the Lord thy
God will circumcise thine heart, and the heart
of thy seed, to love the Lord thy God with all
thine heart, and with all thy soul, that thou
mayest live." — Dent. 30 ; 1-6.

Among otlier things in this text the Lord
says: "The Lord thy God will bring thee into
the land which thy fathers possessed." Adam
was the father of the human family, and Eden
was the land which he as a perfect man pos-
sessed. Therefore the Lord's promise is that he
will restore the human family and make the
earth a place of delight in which to live. Then

326 LIFE

tlie people will say: "This land ... is become
like the garden of Eden." (Ezek. 36: 35) It was
in 73 A.D. that the Jews, driven by the military
hordes of Rome, were expelled from Jerusalem
and exiled from their homeland. "Without donbt
such expulsion was referred to by Jesus wheu
he declared Jerusalem Avas to be "trodden down
of the Grentiles, until the times of the Gentiles
be fulfilled". (Luke 21 : 24) God caused Moses
to foretell that expulsion when ho wrote : "And
if ye will not for all this hearken unto me, but
walk contrary unto me; then I will waUc con-
trary unto you also in fury; and I, even I, will
cliastise you seven times for your sins. . . .
And I will make your cities waste, and bi'ing
your sanctuaries unto desolation, and I will not
smell the savour of your sweet odours. And I
will bring the land into desolation: and your
cncniios [Romans, Turks, Crusaders, and oth-
ers] which dwell therein shall be astonished at
it. And I will scatter you among the heathen
[nations]. ... If they shall confess their iniq-
uity, and the iniquity of their fathers, ... if
then their uneircumcised hearts be humljlcd,
and they then accept of the punishment of their
iniquity; then will I remember my covenant
with Jacob, and also my covenant "with Isaac,
and also my covenant with Abraham will I re-
member; and I will remember the land. ... I
will not cast them away, neither will I abhor
them, to destroy them utterly, and to break my
covenant mth them. . . . But I will for their

I

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sahes remember the covenant of their ancestors,
. . . that I might be their God: I am the Lord
[Jehovah]."— Lev. 26:27-45.

At the end of the long warfare and disper-
sion of the Jews God's favor began to be mani-
fested toward them. The Christian has a deep
interest in the fulfilment of this prophecy be-
cause it has to do with the presence of the Lord
and the establishment of his kingdom. The end
of the dispersion spoken of by Jesus marks the
beginning of tlie greatest restoration of IsracL
It means not only the gathering of those who
are living on the earth from the various nations
to their own land, but furthermore the bringing
of the dead back from tlie grave. "Therefore
prophesy, and say unto them, Thus saith the
Lord God, Behold, O my people, I will open
your graves, and cause you to come up out of
your graves, and bring you into the land of
Israel."— Ezek. 37 : 12.

FIGS

God caused his prophet to use the fig and the
fig tree as symbols conccruiiig the Jews. The
Christian is particularly interested in this bo-
cause it is written for tlie benefit of the Chris-
tian : "Now all these things happened unto thera
for cnsamplcs ; and they are written for our ad-
monition, upon whom the ends of the world are
come." (1 Cor. 10: 11) The Scriptural proof is
here submitted to show that these symbols ap-
ply to the Jews.

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E

God caused Jcremiali to x)ropliesy concerning
tlie expulsion and captivity of the Jews. There
wei'G set before the temple of the Lord two
baskets of flgs, to -whieli the Lord directed the
prophet's attention. "Then said the Lord unto
me, What seest thou, Jereniiah? And I said.
Figs; the good figs, very good: and the evil,
very evil, that cannot be eaten, they are so evil.
Thus saith the Lord, the God of Israel, Lil^e
these good figs, so ^vill I acknoAvledge them that
arc carried away captive of Judah, whom I have
sent out of this place into the land of the Chal-
deans for their good. And as the evil figs, which
cannot bo eaten, they are so evil; surely thus
saith the Lord, So will I give Zedekiah the Idng
of Judah, and his princes, and the residue of
Jerusalem, that remain in this land, and them
that dwell in the land of Egypt: and I will de-
liver them to be removed into all the kingdoms
of the earth for their hurt, to be a reproach and
a proverb, a taunt and a curse, in aU places
whither I shall drive them." "Thus saith the
Lord of liosts, Behold, I wdl send upon them
the sword, the famine, and the pestilence, and
will make them like vile figs, that cannot l:ic
eaten, they are so cvil."-Jer. 24 : 3, 5, 8, 9 ; 29 : 17.

Again referring to the Jews, God caused his
prophet to write : "He hath laid my vine waste,
and barked my fig tree: he hath made it clean
bare, and cast it away ; the branches thereof are
made wliite." — Joel 1 : 7.

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Shortly following the trimnphant entry of
Jesus into Jerusalem, and before he uttered the
great prophecy concerning the end of the world
in the presence of his disciples, be spoke of the
fig tree in symbolic language, evidently refer-
ring to the nation of Israel : "And when he saw
a fig tree in the way, he came to it, and found
nothing thereon, but leaves only, and said unto
it, Let no fruit grow on thee henceforward for
ever \_Greek, unto the (end of the ) age, or
world]. And presently the fig tree withered
away."— Matt. 21 : 19.

Practically at the same thne Jesus said to
the leaders of Israel: "Therefore say I unto
you, The kingdom of God shall be taken from
you, and given to a iiation bringing forth the
fruits thereof."— Matt. 21:43.

On another occasion Jesus referred to the
Jewish people: "He spake also this parable: A
certain man had a fig tree planted in his vine-
yard; and he came and sought fruit thereon,
and found none. Then said he imto the dresser
of his vineyard, Behold, these three years I
come seeking fruit on this fig tree, and find
none: cut it down; why cumbereth it the
ground? And he answering said unto him,
Lord, let it alone this year also, till I shall dig
about it, and d^mg it : and if it bear fruit, well ;
and if not, then after that thou shalt cut it
down."— Lul<e 13 : 6-9.

Having now established conclusively that the
fig and the fig tree were spoken of symbolically

330

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as applying lo the Je^ivisli people, nofe tiie fur-
ther words of Jesus in answer to the question
concerning his presence and the end of the
world: "Now learn a parahle of the fig tree;
|\¥hen his hranch is yet tender, and putteth
forth leaves, ye know that summer is nigh : so
likewise ye, when ye shall see all these things,
know that it is near, even at the doors." — Matt.
24:32,33.

Jesus indicated that the true followers of
Christ who would compose the remnant on
earth at the end of the world would observe
these tlungs, and that, if continuing faithful to
the end, they would see the Iringdom of God estab-
lished in complete glory: ''Verily I say unto
vou, This generation shall not pass, till aU these
things be fuilillcd." (Matt. 24: 34) And then for
the further encouragement of the faithful rem-
nant he said : "And when these things hegin to
conie to pass, then look np, and lift up your
heads; for your redemption draweth nigh," —
Luke 21: 28.

Paul, a Jew, and apostle to the Gentiles,
quotes from the Prophet Jeremiah concerning
the new covenant: "Behold, the days come,
saith the Lord, when I will make a new cove-
nant with the house of Israel and with the house
of Judah : not according to the covenant that I
made with their fathers in the day when I took
them by the hand to lead them out of the land
of Egypt; because they continued not in my
covenant, and I regarded them not, saith the

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331

Lord. For this is the covenant that I will make
with the house of Israel after those days, saith
the Lord; I wiU put ray laws into their mind,
and write them in their hearts ; and I will be to
them a God, and they shall be to me a people."
(Ilcb. 8:8-10) Then the apostle says: "And so
all Israel shall be saved ; as it is written, . . .
For tliis is my covenant unto them, when I shall
take away their sins." (Rom. 11 : 26, 27) Refer-
ring to the same covenant, Jeremiah prophe-
sied: "Thus saith the Lord of hosts, the God of
Israel, As yet they shall use this speech in the
land of Judah and in the cities thereof, when I
shall bring again their captivity. The Lord bless
thee, habitation of justice, and moxmtain of
holiness."— Jer. 31 : 23.

The very terms of the new covenant prove
the regathering and restitution of the obedient
ones of Israel to their land and to God's full
favor. The basis for that covenant is not the
blood of buDs and goats, but the blood of the
beloved Son of God, shed that men might have
life everlasting, — John 3 : 16.

ALL NATIONS

Not only will the Jews be favored with resti-
tution under the terms of the new covenant, but
that favor will be extended to all the peoples
and nations of the earth. God's unchangeable
promise is, 'In thy seed shall all the peoples and
nations of the earth be blessed.' That seed is
The Christ. (Gal. 3:16,27-29). This is another

332

E

reason why the "remnant" of the Christians now
on earth have the keenest interest in restitution.

Til at hope of life by restitution will be ex-
tended by the Lord to all the nations, even to
such an adulterous people as Sodom and Sama-
ria, as proven by the words of God's prophet
Ezekiel: "Nevertheless I will remember my
covenant with thee in the days of thy youth,
and I will establish unto thee an everlasting
covenant." (Ezek. 16: 60) The "elder sister" of
the Jews was Samaria and the "younger sister*",
Jiere mentioned, was Sodom: "Wlien thy sisters,
Sodom and her daughters, shall return to their
former estate, and Sainaria and her daughters
shall return to their former estate, then thou
and thy daughters shall return to your former
estate."— Ezek. 16 : 55.

The people of all languages will come seek-
ing the Lord, and, learning of God's favor to the
Jews, will seek a like favor at the hand of the
Lord for themselves: "Thus saith the Lord of
hosts ; In those days it shall come to pass, that
ten men shall take holtl out of all langixages of
the nations, even shall take hold of the skirt of
him that is a Jew [meaning one who has de-
voted himself to the 'praise' of Jehovah], say-
ing. We will go with you: for we have heard
that God is with you." — Zcch. 8 : 23.

That the return of tbe Jews to God's favor
means the time when God will extend the priv-
ileges of life to the people, both the dead and
the living, is shown by the words written : "For

The Burning of Sodom Fase 332

But Sodom and lier daughters shall rctura to tiioir former estate

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335

if the casting away of them be the reeonciiiug
of the world, what shall the receiving of them
be, hut life from the dead? For if the firstfriiit
be holy, the liunp is also holy: and if the root
bo holy, so are the branches." — Eoni. li : 15, 16.
Eestitution, therefore, is the hope of all peo-
ple for life everlasting. In the day of the glory
of the Jewish nation that people had much ad-
vantage over the OentUes in every way, (Rom.
3 : 1, 2) Because of tlie influence of Satan ex-
ercised by and tlirough tlic clergy of that time
the nation of Israel stoned or otherwise perse-
cuted God's prophets. When the greatest of all
the prophets, Christ Jesus, came, the same in-
struments of the Devil put liim to the crudest
death by crucifixion. ^Whatever special right to
God's favor the Jews might have had prior
thereto, that right was forfeited in their rejec-
tion of Jesus as their King and their crucifixion
of him. The OentUes therefore are as miicli de-
serving of the Lord's blessings as the Jews.
Such must have been the reason for Jesus'
words addressed to them when he said : "It shall
be more tolerable for Tyre and Sidon at the
day of judgment, than for you."' (Matt. 11 : 22)
His words clearly indicate that the conditions
■will be tolerable for both at the day of judg-
ment of the people, but will be "more tolerable"
for the Oentiles than for the Jews, The proof
is conclusive that God will restore the Jews and
that nothing less is to be expected for the Gen-
tiles. Let it always be kept in mind that God

S3I5 LIFE

will not give restitution and life Ueeanse tlae
people deserve such blessings, but because liis
name and his Word are involved.

EGYPT

Egypt is used in the Scriptures symbolically
to represent Satan's organization. The applica-
tion is primarily to the rnhng class, but must
of necessity be to all the peoples of Egypt, be-
cause they were subject to the rulers and formed
a part of the nation. In the Scriptures the words
"in that day" have particular reference to the
time beginning when God sets his anointed King
upon his throne (Ps. 2:6), and continuing
throughout the period of the reign of Christ,
when life by restitution will be granted. With
this in mind the words of the prophet become
clear, to wit : "And the Lord shall be known to
Egypt, and the Egyptians shall know the Lord
in that day, and shall do sacrifice and oblation;
yea, they shall vow a vow unto the Lord, and
perform it. And the Lord shall smite Egypt;
he shall smite and heal it : and they shall return
even to the Lord, and he shall be entreated of
them, and shall heal them. In that day shall
there be a highway out of EgjT^t to Assyria;
and the Assyrian shall come into Egypt, and
the Egyptian into Assyria; and the Egyptians
shall sei've with the Assyrians. In that day
shall Israel be the third with Egypt and with
Assyria, even a blessing in the midst of the
land : whom the Lord of hosts shall bless, say-

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ing, Blessed be Egypt my people, and Assyria
the work of my hands, and Israel mine inheri-
tance."— Isa. 19:21-25.

The Assyrians more properly represent the
political rulers in control, while Egypt may be
said to represent particularly the commercial
and military class in control. There have long
been controversies between such. The prophet
here says that in the time of restitution there
shall be a highway or clear way between these
people and that they shall serve each other
and be in full haiTaony with each other and
with the people of Israel, and the Lord shall
bless them all.

Moab, Amnion and Elam are symbols of Sa-
tan's organization, because the people of those
nations were under Satan's control and their
rulers were Satan's instrmnents. They were
blinded to the truth and were thereby made sub-
ject to Satan. God will even extend his mercy
to them, as it is written : ''"Yet will I bring again
the captivity of Moab in the latter days, saith
the Lord. Thus far is the judgment of Moab."
(Jer, 48:47) "I Avill bring again the captivity
of . . . Amnion, saith the Lord. ... It shall
come to pass in the latter days, that I will bring
again the captivity of Elam, saith the Lord.'"
—Jer. 49 : 6, 39.

The Catholic church system and the Protes-
tant church systems have tried to convert the
peoples of the world to their plans of salvation.

338

P E

They have failed, even because their plana are
false and originate with Satan the enemy. All
the nations of earth have been brought under
the oppressive power of Satan. His agents have
brought forth pretended plans of salvation, but
all of these have been inadequate and abortive.
In due time God -will demonstrate his supreme
power, his wisdom, and his loving-kindness by
extending salvation to life by means of redemp-
tion and restitution to all the peoples of the
earth. Through the operation of the new cove-
nant all people must be brought to a knowledge
of the truth, because the blood of Jesus pro-
vides for tlic salvation of all, (1 Tim. 2 : 3-6)
Wlicn brought to a knowledge of the truth the
peoples of earth will begin to see that life is
offered to them through Christ Jesus as a gra-
cious gift from God. (Rom. 5:18,19; 6:23)
"Then will I teach transgressors thy ways ; and
siimers shall be converted unto thee." (Ps. 51 :
13) The Lord will convert the world in his own
good way, and they will be the recipients of his
blessings.

Li that happy time God will speak to the
people, saying, "Let the wicked forsake his way,
and the unrighteous man his thoughts : and let
hiin return unto the Lord, and he will have
mercy upon him; and to our God, for he will
abundantly pardon." (Isa. 55:7) "Then thou
shalt see, and flow together, and thine heart
shall fear, and be enlarged; because the abun-
dance of the sea shall be converted unto thee,

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the forces of the Gentiles shall come unto thee."
—Isa. 60:5.

As Job had a vision of the great Bansomer,
even so all the people will have the opportunity
to see and understand God's provision for the
blessing through Christ. The blood of Jesus
was provided for the benefit of all men, and aU
shall have the opportunity of receiving the bene-
fit of the great ransom sacrifice. (Heb. 2 : 9)
That includes both the living and the dead.
Then "the ransomed of the Lord shall return
[from death, suffering and sickness] , and come
to Zion with songs, and everlasting joy". (Isa.
35 : 10) "All the ends of the world shall remem-
ber and turn unto the Lord : and all the kindreds
of the nations shall worship before thee. For
the kingdom is the Lord's ; and ho is the gover-
nor among the nations." — Ps. 22 : 27, 28.

RESURRECTION

The doctrine of the resurrection of the dead
is conclusively proven by the Scriptiires. That
doctrine is nothing less than the proof of life
by restitution throiigh the good offices of Christ
the Redeemer. The Greek word anastasis, trans-
lated "resirrrection" in the New Testament, can
not be confined exclusively to the New Testa-
ment. The QrreekSepiuagintVersionotth.e'BihlQ
was made three hmidred years before the New
Testament. All the Groek-spealdng Jews woiild
use the word anastasis in connection with the

340 LIFE

resnrrection of the dead. Proof thereof is

found in the following texts :

"Then said Boaz, What day thou buyest the
field of the hand of Naomi, thou must buy it
also of Ruth the Moabitess, the wife of the
dead, to raise up [Greek, anasteesai] the name
of the dead upon his inlieritance. Moreover,
Iluth the Moabitess, the wife of Mahlon, have I
purchased to be ray wife, to raise up the name
of the dead upon his inheritance, that the name
of the dead be not cut off from among his
brethren, and from tlie gate of his place ; ye are
witnesses this day." (Ruth 4: 5, 10) "They are
dead, they shall not live; they are deceased,
they shall not rise [Greek, anaMeesoitsi] : . . .
Thy dead men shall live [Greek, anasteesontai],
together with my dead body shall they arise."
(Isa. 26: 14, 19) "But go thou [Daniel] thy way
till the end be; for thou shalt rest, and stand
[Greek, anas tees eei] in thy lot at the end of the
days." (Dan. 12:13) "In that day will I raise
up [Greek, anasteesoo'] the tabernacle of David
that is fallen, and close up the breaches thereof;
and I will raise up [Greek, anasteesoo} his
ruins, and I will build it as in tlic days of old."
— Amos 9 : 11.

God promised the land of Palestine to Abra-
ham, Isaac and Jacob. They did not receive a
foot of that land by gift. They were compelled
to buy aU that they had. Those men are dead.
They must be resurrected in order that the
promise of God may hold good. The promise

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341

is that they shall be brought back from the dead
and made the visible rulers or princes in the
earth : "Instead of thy fathers shall be thy chil-
dren, whom thou mayc^st make princes in aE
the earth." (Ps. 45 : Ki) That means the resti-
tution of tlie "fathers" of the ICing, the Messiah,
that these men might come into relationship
with Christ the Messiah as his children and re-
ceive life from God by and through him. Ac-
cording to the Scriptures, the Messiali must be
a descendant of Noah, Hlitan, Abraham, Isaac,
Jacob, Judah and David; and therefore the
proof is that these men, who were faithful un-
der the test, and who maintained their integrity,
must be brought out of death and restored and
become the children of the Messiah. In support
of this Jesus declared that these men should be
in the kingdom as representatives thereof on
earth.— Matt. 8:11,12.

The Scriptures warrant the conclusion that
Jerusalem will be the city of first importance
on the earth. Long ago God chose to put his
name there. When lie has restored his faithful
men of old, who at all times were loyal and true
to him, and has brought them into the land of
Palestine, it would be the most reasonable thing
that Jerusalem would be made the earthly seat
of the government. In support of this conclu-
sion note the following:

''And tlie Lord shall make thee the head, and
not the tail; and thou shalt bo above only, and
thou shalt not be beneath; if that thou hearken

342

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unto the commandments of the Lford thy God,
which I command thee this day, to observe and
to do them."— Deut. 28 : 13.

"For the Lord shall comfort Zion; he will
comfort all her -waste places, and he wiU naake
her wilderness lite Eden, and her desert like
the garden of the Lord; joy and gladness shall
be f oimd therein, thanksgiving, and the voice of
melody." — Isa. 51 : 3.

"But be ye glad and rejoice for ever in that
which I create ; for, behold, I create Jerusalem
a rejoicing, and her people a joy. And I will
rejoice in Jerusalem, and joy in my people :
and the voice of weeping shall be no more heaixl
in her, nor the voice of crying. They shall not
labour in vain, nor bring forth for trouble ; for
they are the seed of the blessed of the Lord, and
their offspring with them." — ^Isa. 65 : 18, 19, 23.

"Thus saith the Lord of hosts, There shall
yet old men and old women dwell in the streets
of Jerusalem, and every man with his staff in
his hand for veiy age. And the streets of the
city shall be full of boys and girls playing in
the streets thereof." — Zech. 8 : 4, 5.

EOYAL LINE

According to the promise of God, the king-
dom of Messiah can be put in operation only
by restitution of tlie royal family of David. To
be sure, King David foreshadowed the beloved
Son of God, who is earth's rightful Euler. "VVlien
God took away the sceptre of the typical king-

/

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'

I

dom through David's descendant, he declared
that with the coming of him whose right it is
the crov,nii and diadem should be restored. (Ezek.
21:24-27) That event must have been in the
minds of the disciples of Jesus when they said :
"Lord, wilt thou at this time restore again the
kingdom to Israel?" — Acts 1:G.

In further support of this, note: "Alas! for
that day is groat, so that none is like it; it is
even the time of Jacob's trouble; but he shall
be saved out of it. For it shall come to pass in
that day, saith the Lord of hosts, that I will
break his yoke from off thy neck, and wiU burst
thy bonds, and strangers shall no more sei-ve
themselves of him; but they shall serve the
Lord their God, and David their Iring, whom I
will raise up unto them." — Jer. 30 : 7-9.

Note the following further scriptures suji-
porting this conclusion : "And thou, tower of
the flock, the strong hold [high part] of the
daughter of Zion, unto thee [Christ the Bang]
shall it come, even the iirst [B, V., former] do-
minion; the kingdom shall come to the daughter
of Jerusalem."— Mic. 4:8.

The Apostle Paul quotes from the eighth
Psalm, which is a proj}heey concerning the res-
toration of man. He clearly shows that it is a
prophecy, for the reason that he declares that
not yet do we see aU things put under the con-
trol of earth's rightful King. According to the
apostle's words, the Psalm applies primarUy to

344 LIFE

Jesus, under whose feet Jehovah will put all
things in subjection.

Christians have the greatest possible interest
in the full establishment of God's righteous
government under Christ the King. God prom-
ised his beloved Son the kingdom, and, in turn,
Christ Jesus by the favor of God graciously in-
vited his true followers to share with him that
kingdom. (Luke 22:28,29) Since one of the
great works of the kingdom will be to teach the
people the way to life and minister unto them
the truth, looking to complete restitution, the
Christian is now made joyful in the fact that he
is privileged to see the light of God's plan and
God's purpose to bless all the families of the
earth. — Ps. 126 : 2.

HIS NAME

For many long centuries tlic name of Jehovah
God has been defamed and profaned among the
peoples of the nations of the earth. The expe-
liences of Job marvelously picture the method
employed by Satan to bring God's name into
disrepute and to turn man away from Jehovah.
The three professed friends of Job were em-
ployed by the enemy and used as mouthpieces
to speak and utter the name of God, but in
truth their hearts were far removed from him.
Even so their counterpart, the clergy of the
various denominational systems, claim to speak
for God, while their hearts are far removed
from him.

I

VINDICATION

S45

Today the clergymen of the land are exalted
by the cruel and selfish eoimnercial interests.
The clergy are working exactly in harmony with
the other two branches oi! the Devil's organiza-
tion. The great eommnrcial interests, acting
through their agency, tlio National Broadcasting
Company, now bla.y))hoinously and flippantly
announce that the religion of the Jews and of
the Gentiles have becui made one, and that the
financial interests Juivo brought together the
rabbi, the Catholic priest, and the Protestant
clergyman, so that all may speak one religion
and all may use the facilities of Big Business
to proclaim their message throughout the land,
with the one proviso, tliat no one shall use or
speak of any doelritic that is offensive to the
other. These, as tlid Jolt's professed friends,
put forth a pretended plan of salvation for man-
kind. Of course they all ignore the great ran-
som sacrifice of Jesus and mention it not, be-
cause to mention it would offend the Jews and
the evolutionists. All ignore God's kingdom on
earth through Christ, because that would offend
the present ruling powers, including Big Busi-
ness that has created this present-day religion.
They all ignore the great truth of life to the
people by redemption, resurrection and resti-
tution, because they know that the people re-
ceiving a knowledge of these truths would have
no more faith in the God-dishonoring doctrines
of inherent immortality, purgatory and eternal
torment.

346 LIFE

The greatest farce ever promtilgatVd in tlie
name of tlie Lord is that now parading under
the title of the Federation of Churches of Christ
in America. Into this unholy arrangement all
the renegades and false teachers are admitted
and made welcome, and from such organization
the truth is excluded. This is another agency
of Satan the enemy. It is intended to bhnd the
people to God's great plan of salvation. But as
Satan did not succeed through his three rejire-
sentatives in turning Job away from God, even
so now the colossal fraud operating under the
title of the Federation of Churches will not suc-
ceed in turning honest men away from God. It
will only serve to make the true and devoted fol-
lowers of Christ Jesus show a greater devotion
to the Lord. God now says: "Wait upon me,
. . . for my purpose is to dash to pieces this
imrightcous organization of Satan; and then
I will turn to the people a pure message of truth
so that they may all call upon my name.' (Zeph.
3 : 8, 9) Satan and his organization are doomed
to an early and complete faihire. God's name
shall be vindicated.

When Satan's organization, Egypt, became
arrogant and oppressive of the people, the Lord
God went down to Egypt and destroyed the
power of that nation and delivered his people.
It is written that bo did so to make for himself
a name. That foreshadowed God's purpose now
to shortly dash to pieces the Devil's organiza-
tion that controls all the nations of the earth,

I

VINDICATION

847

and then bring peace and prosperity to the peo-
ple; and aU who obey him will be granted life
everlasting on earth. This he will do because
his great name is involved and his name shall
now be exalted.— Ezek. 3G : 22-32.

The faithful ones now on earth, who are in
the covenant mtli God, must maintain their in-
tegrity by a full and complete devotion to God.
He now commands them to be his witnesses and
tell the people that he is God, and tell of his
purposes to establish for the benefit of mankind
his righteous government. It is now the priv-
ilege of such to declare the great works of Je-
hovah and to make known to the people that
his name is exalted. He is the great source of
life, and to Imow him and Christ Jesus means
life everlasting. The people must shortly come
to know the great truth that "Blessed is the na-
tion whose God is JEHOVAH".

INDEX

Note ; Numbers refer to pages. Roman numerals refer to paragrapha.

Abraham, called out of Ur,

E6, 1, II
coming forth from grnvo,

183, I, II; 1S9, II; 191, I;

340, n
aiEa not receiving iiilieri-

tance, 63, II
faith pleases God, 53, I
faith tested, 60, I; 61, I
oHering Isaac, prophetic,

61, i-iii; 202, 1; m, n
restoration implied in God's
promise to, 159,11; 167,1,
11; 192, II; 331, II
See Abram

uiiderKtanding and faith as
to promise, 56, III
Abram, nam© changed to
Abraham, 59, II, III
See Ahraham
Adam, correspondency with
Job, 230, I-3S8, II; 241,
I-IU
disobeys; sentenced to death,
32, 1-34, I; Sa, I-S3, II;
15S, III
perfection in Eden not quali-
fied by experience, 238, II
Aflriculture: see Farming"
Alienation from God, Why?

43, I
Aitar, specifications for, 78, I
Ammon's captivity brouffht

Ibacli:, 337, II
"Ancient Wortiiiss": see

Propiiets
Angels, part of God's or-
ganiaation, 8S, I
seduced by Satan, 85, II
Angio-Saxons not descendants
of Israelites, 53, II; 1S7, 11
Anointed witness class,
2-12, II; 286, n-290, I;
293, II
See Vv'itnessea
Arguments of Job's "friends",

235, 11-278, 11
Assyrians, army overthroAvn,
97, 11-101, in
restored, S36, 1-337, I
Atonement clay, ceremonies a
restorative arrangement.

Bar., I

sacrifices foreshadow re-
demption, 204, I- 2 OS, II

34S

Babylon, Jews restored from,
324, 11-325, II
prophecy against, IIS, I
universal •world power,
114, 11

Bai'our acta for Jewisli res-
toration, 131, III

Baifour Declaration, 130, I, II;
132, III

Beaconsfield, Lord, 154,111-
155, I

Beasts symboliHe world
powers, 115, I

Belial, 292. I

Berlin Congress, 154, III-155, I

Bible: see Scriptures

Bible Students magnify
Jehovah, 2S3, III

Bildad, argues, 252, 1-265, II;
27a, II
fraud, 242, 1; 249, II, IV;
27S, I

Blood, basis of new covenant,
321,1; 331,1

Body, human, symbol of or-
ganization, 176, n-178, II

Bones, Ezeitiel'a vision of
valley of, 171, 11-184, I
of Messiah not broken,
216,1

British government made
mandatory of Palestine,
131,11, ni; 132, rv

Bullock for Ein-offering- pic-
tures Redeemer, 204, l-
205, II

Buying of land in Palestine,
142, i-in

Canaan, original name of
Palestine, the Holy Land,
44, I

Captivity, Israelites in Baby-
lon, 110, III-113, I
of Israel turned, 324, H-

337, I
of Job turned, 306, 1
of Zion turned, 324, H

Chaldeans overthrovr
Jerusalem, 107, IH

Chaluzim, 134, II-IV

Character, development of
and men of, SuO, I; 268, 1-
269, II

INDEX

349

.

!

Christ, Eliha pictures The,

287, 1-2S8, 1
i;neanlng; of name, 316, i
Christendom, foreshadowed by

Job's "friends", 275, II-

279,1
part of Devil'9 organization,

232,1-293,11; 298,1
Christians, commission to,

317, III
interested in restitution,

316, 1-317, II; 320, I; 322,

II; 327, I, II; 330, I, II

331,11; 344,1
Jehovah's provision for,

316, I
maintain integrity, 312, I
ministers of new covenant,

331, 1-323, I
See Remnant
so calied, persecute Jews,

116, n-118, I
try to proselyte Jews,

119, I, II
"Churches," building of,

291, 1
Clergy, among the Israelites,

49, III; 210, 11-211, I
argue for "fathers of the

church", 265, I, II; 274, 1;

2a3, n
denv redemption by Jesus'

blood, 277, 11-278, I; 307, I-

308, I; 345, I
despise, persecute Messiah,

E13, II-IV
hail League of Nations,

278, n
ignore God's truth in radio -

casting, 345, I
Ignore need of iVlediator for

man, 26S, 11-267, I
Instruments of Satan,

210, 11-211, I; 221. I; 291, I-

293, n
magnify self and men,

250, I; 252, 11-253, I; 259,

II-2S0, I; 281, 1-283, I
pictured by Job's "friendf?",

218,11-254, I; 276, 1-279, I;

344, 11-343, I
reject restitution doctrine,

316,11
teach self- salvation, 268, 1-

269,11; 277,11-278,11
view and attitude as to hu-
man suffering-, 257. II-

260,111; 276,11-278,1
Cclcnies oC Jews in Palestine,

133, I-III; 138, 1-140, II;

1-13, III
Colporteur calls on Solomon

Isaacson, 13, 11-23, II

Comfort, Jews now due to gret
message of, 144, II;
332, I, II
Comforters, false, toward the
people, 252, I-2S4, I;
276, 1-279, I
Commercial element, pictured
by Job's "friends",
248, H-254, I
USE radio, 346, 1
Commonwealth of Palestine,
foundations laid, 132, I;
133, IX
Controversy, between God and
Lucifer, 242, VI-Z47, I;
255, I
Who is Sujireme One? 300, II
Covenant, between God and
Ain-aham, 56, H; 58, I, 11
defined, 73, 1
made with Israel in Egypt,

70, 1-71, 1
ratified at Sinai, 72, 111-

7S, III
See Law Covenant; New

Covenant
why made with Israelites?
73, 111-79, I; 86, II-S7, H
Curzon, Lord, 131, III
Cyrus' decree, 53, II; 165, I, II

D

Daniel prophesies of Messiah,

216. II
Darkness symbolic of death,

125, II
Dates, 1878 A. D., 1B4, 1-155, U;

157, IV; 177, I

1914 A.D., 130, 1-131, I;

143,1
1918 A.D.. 132, I; 14S, U;

154, 1; 157, rv
1925 A.D., 134, I; 136, 11-
137,111; 158,1; 188, 1-170,1
David, king, harpist, 24, I
prophesies of iHessiali,

Christ, 216, II
prophet of redemption,

200,111; 205,11; SOC, in
type of Messiah. Christ,
83, II; 342, IV-343, II
Day for a year, 129, II; 315, II
Daysman, mediator, 2G6, I. il
Dead, restored from gi'aves,
327, I
state of the, 190, IT. Ill
Death, due to Adam's sin,

158, III; 194, I, II
land of man's enemy,

36, I. II
opposito of life, 35, II
:penalty for disobedience,

32,1

350

Desolation of Palestine, why

70 yesws? 164, n-lTO, I
Destruction, man turnecl to,

IE, I; 33, 1-34, n
Devil, !iad aeeess to hfiavcn,

2,14, T, II; 343, H; 246. I
hldea Massiah'a identity,

21)9, II-SIO, n
meaning- or name, 83, HI
niuf<lorou8 course of, 35, 1
Orpanlzartion pictured by

.Tob'H "frieoda", 24S, II-

252, I; 276, 1-279, 1; 313, IV:

346, I
organization to perigh.

314, IT; 346,1, ir
org-iinlzeg, 80, I-SS, III
repi-oachea Ood and Messiah,

Christ, 211, 11-312, I
Hoo Tj.ucirer
torments .7ob by tliree

"friends", 255,11; 271,1,11
unable 1;o interfere with now

covenant, 1S8, T, IT
UKH8 Evo and .Tob'H wile,

2;i7. It, TH; 248, II
Why not at once destroyed,

84, II
Wnnshlp of the, 87, 1;

n. II. iir

DIsobsdIonco, leads to tteath,

destruction, 31, Il-SS, I
DIsDorslon of Jews, ended,
32r>, II
foretold, 32S. I, n
Disraeli, ][i4, in-15S, I
Divine Plan, briefly stated,

226, 1
Double, for Israel's sin. HD, I;
123. H; 150. 1-151. Ill
fulfilment of. 153, 1-1B5. IT
lenc-th of. 151. I-rH; 154. 1
Draaon, narao and application,
83, HI

E
Earth, created for man's
haiiitation, 38, III-3S, I
cursed, why? 39, II
symhoiio, 85, II
to bo man's perfect homo,

40,1
to become lilce Eden,
323, ll! 342, I
Eooleoloatlcs: see Clor^y
Eden, garden of, SO, II
Edom, pronhecy against,

113, III
Education, Jewish, in Pales-
tine. 133, VII, Vm; 137,
II, 111
Egypt ))lagu6d by Jehovah,
70, II; 346, n

Eoyptians restored. 33S. 1-337, 1
Elam's captivity restored,

.137, II
Etihu, approved by Jehovah,

SIO, I
eondemns not Job, 270, III
describes mankind'.<5 afflic-
tions and rescue from

grave, 285, 11-286, 1
foreshadows time of world

witness, 204, 1-29S, I
magnifies ,Iehovah. 280, II;

284,1; 2S5, n-235, I; 294,1
messenger, interpreter,

289, r, II
pictures anointed witnesses,

242, II; 286, 11-290, I;

203, m
refuses to give titles,

iSO, II; 283. 1-284. I
younff man, 279, II; 2SS, II
Ellphaz, areues. 3o7, 1-260. Ill:

273, II-27E, n
pious fraud, 242, 1: 249, I, IV:

276, I

End, of the world; see World

See Time of the end
Eaaw used as picture, 257, 1
Eve; SCO Adam
Evil! see Pel-mission of evil
Evolution tauglit by clergy,

277, II, in
Evolutionist claim disproved,

191, III-192, 1

Examples, Israelites used to
furnish, 90, 1-92, 1

Ezeklel, predicts Jewish res-
toration, 121,1; 122.1-
124, I; 188. rV-190. 1
prophecies of, 107, 1, tl; 1S8.

rv-iso. I

vision of valley of bones.
171, n-184, 1

Faith, deilned, 60, H
neeeasary to Jews' restora-
tion to favor, 109, I; 118, 11-
124, ri; 181, 1-182, I; 225, I
necesiKxry to pleaso God,
48, n; G4, n; 60, I; 1S3, 1

Farming, Jewish, in Palestine,
13S, 1-140, II; 143, 1-144, 1

Fathers, of the churcii. so
called, 265, r,U; 274,1
ahull bo thy children, 191, I;
22*, If; 340, H

Federation of churches, 346. 1

Figs, symbol of Jews, 327, II-
328, I

Fig tree, symbol applied to
Jews, 328,1-329, IV

INDEX

351

Flrst-boi-n. Blain In Egyiit,

70, n-li. i; 203,1, II
"Fishers" of .Tews, 110, I, II
Flattering titles, 28(1,11-284,1
Frauds, rellgioua, 253, 11-256, I
three "friends" of Job,
247,11-252,1: 2S1, n
Friends, God displeased with
Job's, 231,1; 310, I
of Job represent Satan's or-
ganization, 248.HI-253.I;
267,1; 271.1; 278, 1-279, I;
344, n-345, 1 „.„ rT

terra used Ironically, 248, II

a

Garden of EM en: see Earth,

Edea ,

Garden- planting r see FurminE
Gentiles, conversion of.

337, 11-339, 1
restitution for both Jews

and, 42, 1; 335, I
why interested In Paleslino a

rebuildiner. 42,1; 43,11;

Bl, I
Gentile Times, see Seven

Times
when begun, 114, II
Gideon, 95,1V
Goat: see Xiord's Qoat
God of this world, 2S2, II
God's orsanlKation, 88,1-93,1;

314,1
See Jehovah
Grave, man ransomed from,

36, II; 205,111-207, III
Graves to be opened. 183, 1, u;

189, U-190, I; 191,1; 3'i!7i I
Ground, cursed, 39, U
See Earth

H

Harp, Jewish captives refuse
to play, 111,1-112,111 ^
symbolizes God's truth, 24, 1
Heart, God will elvo new,
188, rV-189, 1
symbolio, 189.1
Heaven, man can not go to,
37,1
symbolic, SE, 11
Hebrews, Bible or Scriptures
prove reetltution, 38, H
live national laneuoee,
133, vm „,

Hell, grave, sheol. 206, IV-

206, 1; 273, n-273, I
Hero-worship, 281,1-283,11
Herzl, Theodor, 166, 1-1S7, HI;
177, 1, II

Hezeklah delivered from

Sennacherib, 97, 11-101, ni

"Holler than thou" attltud;,

250, 1-2B2, I; 273,1
Holy Land, originally called
Canaan, -14,1
Seo al!30 Palcsttno
wliy BO called, 43. Ill
Honest people, In Christen-
dom, 299, X
pictured by Job, 280, I; 299,
1-300, I
Horeb, Mount, 301, I
House-bulldlna, Jewish, in
Palestine, 143, ill-144, I
House of Israel: m-.ii Israel
House of Judah: see Judah
"Hunters" of Jews, 119,1;
120,1

Immigration into Palestine,

134, 1-135, I
Immortality, Job contradicts
doctrine of human,
372, 11-273, I
Imperfection due to Adam'8

sin, 194, I, II
Industries, Jewish, in Pales-
tine, 135, U-136, I; 138, I-
140, II
Integrity, controversy as to
man's, 242, VI-247, I
maintained by whom'? See
Christians, Jesus, Job,
Man restored, Prophets,
Witnesses
Kieanlnsr, and how main-
tained. 238. I
Interpreter, Ellha pictures,

289 1-290 I
Irrlaatlon work in Palestine,
135, m; 139, III-HO, U;
142, IV, V
Isaac, birth of, SO, I
offered for sacrifloe, 61, 1-
ni; 202, 1
Isaiah, God's prophet, 97,11-
101,1
propiiecies re Messiah ful-
fllled, 213,11-214,111;
317,1; 223,11-224, II
prophet of redemption,
261, II
Israel, house of, 54, 1
Jacob's name clmnged to,

47, II
See Israelites, Jews
twelve tribes of, 47, II
Israelites, afnicliona in Egypt,
68, in-69,1: 86, III; 203,1
blindness turned away,
109, 1; 221, n; ,227, 1, II;
819, n-320, 1

CEtptlve In Babylon, 110, III-

113, I
dQBcendants of Ja,cob or

lariicl, 48, 1
deserve God's hlcssinss no

moro than Q en tiles, 335,1
entor Psilestlne, 167, IH-

168.1
fall, why? 103,1
GentUe Christiana show

mercy to, 320. 1-322, I
in name not alt Jews, 18. 1 ;

49, II
Jehovah dealt only with,

159,1
name applied temporarily to

ten tribes, B2. 11; 54. I
need Ood'a spirit and "new

heart". 178, 11-183. II;

1S8, ni-lS9, J; 225, I
not ea.^t off for ever, 108, 11;

318, 11-330,1
obtain rooroy through now

covunnnt. 330, 1-321. II
orECivIzod at Sinai, 72, III-

79, I
part of Qod'a organization

onco. 8S, 1-92, I
purpose or Qod in restoring,

1S4, I; 225, I
reproach talcen away, US,

II-12d, II
restoration promised, 131, 1-

V.i, II
restored at Shlloll's cominj;,

108, n

restored to God's fftvor
gradually, 157, IV-1B8, I

See Plsp«r.iion

See "DouIjIo"

SCO ReeHthcring

See Itfistitution

See "Warfare"

subject to Gentile world
powers, lU, II-UC, II

BUiterings slneo overthrow
by Ronuvna, 115, 11-118, 11;
120, I

time now for regatherlng,
128, I

typical kingdom ceases,
114, II

typloal people, DO, II

unfaithful to covonuiit re-
peatedly, S3, III-O.:;, Ill;
127,1

usficl to teach lessons,
SO, III-02, I; 202,1

Jacob, 47, II
death-bed prophecy, 63, in

Buoceedg to birthright,

63, 1, 11
Jehoshaphat, 06,1-97,1
Jehovah, commands children

of iiien to "return",

IT, II; 29, m
coiiftdenco in Job's integrity,

231, n; 244, 1-246. 1; 310, 11
covenant with Abratiam,

56, n; 53, I, n
Creator, God, source of

truth, 24, I; 31, 1; 313, II
decree of "overthrow" indl-

catea restitution for

Israel, 40, 11-41, I
delivers Israel at Red Sea,

71, II

delivers Israel by Judges.

94, 1-95, IV
delivers Jehoshaphat and

Hezeltiah, 9«, I-lOl, III
favor returns to Jews grad-
ually, 157, IV-153, I
foresees integrity of faithful

witnesses, 310, 11-312. II
gave prophetic visions,

171, I, II
indignation against Devil's

organization. 314, II
Jews have greatest reason

for faith in. 55, ni; 1«, II
knows lessons Kian needs,

110, I
life depends on knowlcdsre

of, 302, I, n; 314, n-315, I
Lord appears under name oi.

69, 1-70, I
"man of war," 72, I
meaning of name, 93, I
obligates himself to malce

restitution. 36, n-38, 1;

225, n
organization, and members

thereof. 314. I
orgnniaes and favors Israel.

72, 111-79, I; 89, n.92, 1;
159, I

produces prophetic pictures.

203,1; 228, 1, II; 255,1;

M5, I
promises certain of fulfil-
ment, 19, I; 55, 1, II
promises to Abraham, 57, I-

fiO, I; 61, UI-63, I
proves he is God, 299, 1-

303,1
See Divine Plan
silenceFj earthly '^wise" men,

299, I
spealts to Job, 291, 1-303, 1
teaches Israel lessons,

72, n; 89, III; 102, 1, n;

110, II

INDEX

353

turns man to destruction,
why? 15,1; 31.11-34,11

warns Israel against diso-
bedience to law, 105, It

worship, why commanded
by, 74,1-111; 79,1; 86.11-
87,11; 184,11; 301, I
Jeremiah, expiaina Jews' suf-
fcringa, 117, I. II

God's prophet. 106,1.11

propliesles for exiled Israel,
113. 11-114, I , , , , ,

prophesies of Jewish doubla
and restoration, 119.1-
121, III; 111. 11-14^, "1;
150, I
Jerusalem, city of first Impor-
tance in new earth,
311,1-343. in

trodden down by Gentiles,

322, li 326,11 , ^

JcsuG, burial foretold, 2H, I

dejith foretold, 214, 1-216. II

flesoribes end of world,
1*7,1-149, I , ^ „„ T

Idontifled as Messiah, 211. 1-
224,1.1 ^ ,^

maintained hla Integrity,
310, 11-311, I

persecuted, 211,1-212,1

uroohot of Jewish restora-
tlon, 145, 11-149. Ill

See Messlali
Jews, facts now apparent to,
224, in ^ .

flery experiences; why7
64, 11-67, 1 ^ ,

God's mcssapo now to be
told to, S27, 1, II

Justly entitled to Palestine?
43, 1

name applied after Baby-
lonian captivity, S3. I

reject New Testament, why?

"Sdlvktion Ib ot the," 54, II;

63. HI
statement of faith of ortho-
dox, 49,111-50,1
who aro truly? 47, 1-51,1
Job, Adam's correaponaency
'with, 230,1-238,11; 241,1-

anarwcrs Bildacl, 265, III-

207, I
answers Bllphaa, 201, 11;

275.1
answers Zoplmr, 270, 1-273, 1
arBLiea as to human suffor-

inj!, 255, ri-r.l-.6, I
argues like many honest

men. 2B6, I; 267,1; 260,1;

291, 1; 299, I

"captivity" turned, 305, 11-

306,1
faith in God, 271, II
faith in resurrection,

190, IV, V
family and wealth of, 232, 1
"friends." three frauds,

242.1
heart condition of. 231, 11;

233,1; 239,1; 266,111
lilstoricttl person; lineage

and residence of, 238, n-

230, I
Integrity prophotie, 242, IV,

V; 244. n; 254,1
lessons taught In Book of,

313. I-31G, I
malntaiiia integrity, 235. 11-

239,1; 244,11-243,1; 310, U
meaning of name, 236, 1
not wicked, 206, III; 271, 1;

27r), I, II
prophet of God, IS, II
prophet of redemption,

199, II; 303, 11-309, I
repents, 304, 1-30S, I
restoration prophetic, 242,

IV, V; 30S, 11-306, I
speaks without understand-

intr, 267, 1; 230, I; 284, II-

385,1
understanding now of Book

of, 239, 11-340, I; 297. I
used as a picture, 228, II;

240, II; 255, I; 300, 1; 30C, I
wife used by Satan, 237. II.

Ill; 242, III; 246, II
Joel foretells outpouring of

spirit, 217, 11-318, I
Joseph, 63, lU; 68. 1. II
"Joyful sound," 158, II
Jubilee, time of restitution.

29. I: 160, 1; 161,11-164, 1;

167, II
tninipet, 168, 11; 162, I;

16», 1-170, I
Why 70 were isrovided for,

164, 11-170, I
Judah, house of, 53, II; 54, I
Jacob's prophecy re. 43, I;

63, III
JudQSS, foreohadow deliveranoa

iind restoration, 323, II-

324, 1
Israel delivered by, 94, 1-

05, IV
Judgnnent, (vgalnst Adam,

S3, II
against Lucifer, Satan,

S3. 111-84, I
more tolerable for heathen

in aay of, 335, 1

854 L 1

Justice reqiilrea restitution,

211, ir
Justify; see Integfrlty

£
Keren Hayesod establishecl,

133, V; 133, X
Ktnodom o( God, clergy repu-
diate, 278, II
restored !ii David's true

heir, 342, IV-313, lU
signs of, 329, rV-330, 1

Lamb, Redeemer pictured liy

Paasovei-, 203, 1, II; 213,

IV. V; 218,1
l-and, promiaod to Abraliami

Its boundaries, 67. 1; 58, II-

5fl. I
prophecy fuinUed by buying,

142, 1-ill
reciftmatlon In Paloatino,

139, in-HO, 11
Sao Holy Ijfind
Law, intended aa a school-

master, IDS, 1-198, I;

202,1
of God, 2G, I; 31, I
of ten coinnmn amenta,

73, ITt-77, VI
restitution provided for by

God's, 2fi, 1-29, ri
written "in their hearts",

ISS, III- 189, I
Law Covenant, advantago and

blessinea fn trylnir to

keep, 105.1; 1S5, 1
ended, why? 187. 1, m
Jewfs unable to keep, 194, 1-

106. I
made at Passover In Egypt,

leo, 11
tnads with Isra.el, why7

187, Ul! 191,11-102,1
proteetcd Israel it <is, 93, III
punislimenta for Israel's un-

fttilhrulncss to, 10!;, II-

108, 1; 18*. ir-lSR. I
ratiflod at Sinai, 72, III-7S, I:

leo. II
League of Nations, cler^ry

ball, 278, II
confirms Palestine mandate,

131. 1, 11; 132, IV
Lies, forsera of. 251, 1; 370, 1-

271, 1; 27S, II
Life, dependent on knowledgo

of Jehovali and Son,

302, I, II
from the dead, 41, 1; 318, II-

319, n; 332, lU

P E

God's gitt to man, 30, I-

31. I; 37, 1; 191, m.l92, II
man deprived of right to,

33. 1-34, n
to be restored to man,
35, in-38, I
Light, symbolic of life; God

gives, 125, 1, n
Lightnings, foreshadowed
God's use of radio, 303, I
now illuminate God's Word,

300, n

of Jehovah, 295,1
Logos, 226, I

"morninp star," faithful,

79, ir-80, 1
Sea Jesus
Lord's goat foreshadoTps re-
demption, 20*, 1-205, It
Lucifer, difsloyal to Jehovah,
79, n-83, in; 233,11; 243,1
name cliajiifea, 83, HI; 2-53, 1
overlord of man, SO, III;

233,11
See Devil, Satan

M

Man, can not go to heaven,

37, I
restored, maintains integ-
rity, 312, I
See Men
Mandate over Palestine,

131. 11, m; 132. IV
Mediator, need of, 266, 1, II:

308, 11-309, I
Men, clergy magnify, 250, 1;
2S2, n-2S3, 1; 259, n-260, I;
2S1, 1-283, I
Mercy of God, sleiiifiea.nce of,

17, II-IS, I; 29, ni
Messenger, Kliha pictures

God's, 239.1-290,1
Messiah, Aliraham's "seed",
209, II
betrayal foretold, 21S, I
birtiiplace foretold, 212, rV-

213, I
comes from tribe of Judaii,

64,11; 212, in
coming desired by real

Jews, 209. n
coming to fidfll promise to

Abraham, S4, II; 192, n
depised, perseonted, 213, 11-

IV
establishes new heaven and

earth, 223,1,11
fuifllied In Jesus, 211, 1-

224, II
greater than Moses, 208, 1
IdenUfled by Peter and Paul,
218, 1-223, U

INDEX

355

I

I

Identified, how? !09, II-

210, II
kinadom of, 223.1-221. It
manner of death. 214, UI-

216,1
meaning of name, 209, I^_ ^
must be perfect man, 217, 1
orovidoB radempllon, 2(Jg, I;

Zlt, 11-218, in; 307, 1
roavirrection foretold, 216,

II. Ill; 219, I, U
virgin birth forclold, 217, I
MIeah forelella Measliih'a

birthplace, 213, IV-213, I
TVlichael, the Me.sHiah, UhrlHt,

108, n
MiEhneh: sen "Double"
Moab's captivity roslorod,

387,11
Morality sttvos not of llBolf,

269.1
"Morning stars" Idi-nlllliMi,

70, II
Mosaa, activities at Mt. Sinn!,
72, III-78, 1
appoa.ni before Pharaoh,

71 II
birtla and oali of, 68, 111-70, 1
propliet of God, 111, 1-17, U;

2(10,1
sinKS at Bed Bmi, 72, I
tjTO of Mi-a,>)laii, 90, il;
209, II; 212. 11
Mount Sinai: soo Sinai

N
Name, of Jehovah defamed
and vindicated, 344, II-
317, 1
restitution vlndloates
Jehovah' 9, 317, I
Nations, restitution for peo-
ples o( all, 331, 11-339, 1
soduced; organized by Sa-
tan, 86,11: 87,11
Nebuchadnezzar ovi.Tthrows
JcruH!XieiTi, 106, 11-107,111;
114. II
New Covenant, all nations
benelH from. 337, 111
Jeremiah and Paul spoiilc on.

330, n .
mrido with toraolitos, 18f>, I-

189, I; 321, 1, II
restitution proved by terms

of, 330, n-331, 1
See New Testament
sin-oITcrinK must precede,
204, 11-205, I
New Testament, n.lilfi minis-
ters of the, 321, 1-322, 1
blood of the, 321, 1; 331, 1

Old Tcata.ment harmordaes

ivlth. 220.11; 222,1
rejected by Jews, why?

221, 1, II
Hpirlt of the, 321,1
"North country," Russia, 151, 1

O

Obedience necessary to life,

32, I
ObUoatlon, God may assume,

M, 1 1

Old Testament proves restl-

lutlun, 38, II
Ordinances: see X^w of ten

commandments
Ornanlzatlon, of God Jehovah,

88,1-92, I
of God's onemy, 79, 11-86, III
of Israolites, 72, ni-79, 1
Overlord of man, Ijuoifer,

80, lU; 233,11; 243, 1,11

Pnlastlne Foundation Fund,

riiport, 132, 11-133, XI
P.TlestIno, geography of,
44, H
Jewish population in,
133, X-l.')4, 1; 13S, I
propliooy fuifllied by re-
building of, 54, UI; 140,
HI-144, I; 145, 1-149, n
.reconstructive activities in,

135,11; 138.1-140,11
X'eports on rebuilding of,
133, I-XI: 136. 11-140. II
same as Phiiistia in Hebrew,

44, I, n
See Commonwealth of
I'Alestine
Parable defined, 23, 1
Passover, begins law cove-
nant, 160, n
kept In Egypt, 70. n-71, 1;
203. I. II
Paul, identifies Messiah,

222, ii-rv

interested in restitution,

.lis, 11; 330, I; 343, III
People, feel after God and

Redeemer, 309, 1
of irood-win turn to Jehovah,

304, i-nor>, I
seduced by Satin, SO, I-S7. II
Permission of evil, arguments

on, 255, 11-260. ni
Peter identifies Messiah,

213,1-220, n; 223, I, II
Pharaoh oppresses Hebrews,

OS. Ill; 86, HI; 203,1
Phlllstia applied to Palestine,

44, U

sss

L I

Physfclans of no value, 270, 1-

271,1; 278, U
Plonaers, Jewish chaliizim,

134, IMV
Plan; see Divine Plan
Political element pictured by

Job's "friends", 248, II-

254, I
Preachera, pious, religious

fr.iuils, 253. 11-254, I
Preachlnfl gospel by distritout-

ing books, 23, II
"PreBldent Arthur," Jewish

ship, 1S6, 11-137, I
"Prince of Peace," Messiah,

223, in, rv

Princes, prophets made,

224. I, 11

Principal of the flock pictured
by Job's "friends", 24S, II-
254. I; 298, I

Promise: see Jehovah

Prophecy, fleflnedi how writ-
ten and for whose benefit,

16, I; El, II-r.2, I; 172, I
how and when fulfilled?

17, X

Prophets, foretold redemption
and restitution, 201, in, IV
maintained integrity, 312,

1,11
See Prlnceis
to return from eraveg,
183, 1, II; 189, II; 191, I;
SIO, U
why not yet given eternal
life, 192. Ill
Psalm, eighth, prophecy of
restitution, 343, m
n!nr;t!eth, discussion of,
14, 11-23, I

E
Radio, Bier Business censors
religion over, 3'15, 1
manirestation of God'a
powei-, 303, I
Ransom, 207, 1-208, 1

(or nil, 339, 1
Ransomed shall return, 339, 1
BebullcUng oC Paiestiae; see

ralestine
Redeemer, foretold, 199, II;
308, II- 30 J, I
Messiah, Christ, 208, 1; 214,

11-316,111; 307,1
neccaslLy for, 30S, 11
pictured by Passover lamb,

203, I, ri; 213, IV, T
promised, 37, II-.18, I
Redemption, by Christ's blood,
clergy deny, 277, ni-278, 1;
SOT, 1-308, I

foreshadowed by tabernacle

sa-crlflces, 204, 1-265, n
foretold and foreshadowed,

199, 11-208, 1
necessary to hope of life,

192,111; 195, n-199, 1;

207. 1-208. 1
See Redeemer
RoaatKerlng, God'a purpose In

Israel's, 1S4, I
of Israel to Palestine marks

end of world, 322, I, n
Rallglon, true, established with

laraelltoH, 93, II
Rellalous, frauds: see Frauds

systems: see Clergy
Remnant, sea Christians
witness signs of God'a king-
dom, 329, IV-330, I
Restitution, blessings for all

mankind, 42, I
defined, 21, 1, n
foreshadowed by atonement

day ceremonies, 323, 1
foresliadowed by Israel's

Judges, 323, 11-324, I
foreshadowed by Job's expe-
rience, 223, 11-229, II; 242,

V; 306, I; 314, in
foreshadowed by Jubilee,

161, 11-164, 1
foreshadowed by return from

Babylon, 324, n-325, II
fundamental doctrine of

Bible, 2G, I; 318, I
God's purpose and promise,

34, 11-36, 1; 169, n
manifests God's mercy,

2D, III
of Jews means life from

dead for all, 31S, n-319, II:

333, III
of truths long hid. 25, 1
pooplea of all nations to

receive. 331, 11-339, 1
required by God's law,

26. 1-29, U
vindicates Jehovab'a name,

317, II
Restoration, of klngrdom in

David's line, 342, rV-343, U
S(3o Keslitutlon
Resurrection, anastaals,

339, 11-340, 1
Job prophesies of the, 272,

11-273. I
of Messiah foretold, 216, II,

lU; 219, I. II; 222. IV
of the dead, 139, U-191, I
proved by Old Testament,

339, 11-340, II
Right to life: see Life

N » E X

357

ncad-bulldlna !n riJenUno,

133, 11 , ,

Rutenbero pnwiT project,
131), 111-130, 1

S
Sabbath, denned; commanil. d,

160, IU-101, IV
Sacrifice of tiniinnla Imrfcc-
tive toward Itoi-pinK <-!"'' "
law, 205, II
Samaria restored, 3J», I
Samuel, Judee, proplmt,

96. 11, III: lllHl, .11
Sanctimonlousneos liyiioerll-

ical, 300, l-•^V^, I; "7". I
Satan, adversury of tloil,

313,111, IV

meaning of nuinr, M, HI
organization or, :n.!, Ill, IV
questions Job's luleKrlty,

215, 1-247, 1
See Devil, I..uclfor
tries to destroy Job s Inlei!-
rity, 234,1-238,1; 244,11-
252,1
Scriptures, sacred, dun time
now to underHliind, 19, 11;
22, 1-23, 11
Sennacherib, 97,n-101,II
Serpent, employed by Uevll,
82, 1-83, I
name Riven to Jjuolfer,
83,111 „ „

Servant, Ellhu pleturcH Ct>d H,

2S7, 1-288, II; 2117, I
Seven Times, boBlnnInu and
length. 128, I-i;;9, IL
Israel forewitrnod of,
10S,II; 3.27, 11
Seventy years' desolation of
Jerusalem, why? 184,11-

Sheol, hell, pfravc, 306,1;

272, 11-273, I
Shlloh, comes with rlptht to
rale, 108. II
meaning of name; denotes
Messiah, 64, I
Sidon restored, 335. 1
Sinai, Israel orKtml'^ed «■*
Mount, 73. 111-79. I
See IjO-w Covisniint, Moses
Sin-offerlno; soe Tabcrnaole

BacrlHceS
Sodom restored, 332, 1
Solomon, king, typo of
Messiah, 83, II
prophet, 201, 1
Solomon Isaacson, and wife,
described, 13, I, II
why sad? 14, 1-15, n

Boul, Job contradicts immor-

(;illly of human, 272, U-

273, I
Sol lit, of Ood, defined; how

oKL-rclscd, 16, I: 179.11
poured out on uU flesh,

217,11-318,1
Zlonlain needs the Ijord s,

178, 11-183, !I
Steamship company formed by

j.AVH, 136, n

Suffcrinns, annimcnla re hu-

niiui, 2[;ri, II-2C1, II; 276, I-

"7a, 11 , „

of ,lc.wH Kince 73 A.D., %vhy?

Mil. ir-ua, I

Euiircmaoy of Jehovah estab-
liahiKl, 300. 11-303, I

Tflbernacle sacrifices fore-
Hl\adow redemption,
204, 1-20B, II
Temanlte: see Ellphn.a
Ten, men take hold of Jew,

■l'''2. II „„„ ^

Kymholic number, 233, 1

Tcrah, 66. I

Testimony: see Witness

Time, torcnliadowed by Elthu.

M94, 1-298, 1
iMiKlh of a Jewish, 129, II
of Ihe end; its signs, 19, II
TImea of the Oentlles: see

Seven 'L'imos
Titles, applied to men. 349, IV
I'iiihu refuses to give men,
2S3, 1 ,, ,

Torment, In fVre tind brim-
stone, not .lewlsh belief,
'.105, IV
jo1i eonlradietH doctrine ot

,.|.eni!i.l, 272,11-273,1
of .'Sob by hlM "friends",
2tiS. II; 201. 1; 271,1, n
Tree-plantlna in I'alesline,

i:!3. 1-140, 11; H2, V-113, 11
Trouble, timi! of, 296, II
Trumpet, 160, IV

Sse Jubilee trumpet
Truth proceeds from Jehovah,

24,1
Turkey lo»es control 01

Palestine, 130,1
Tyre restoi'Od, 335, 1

U

Unfaithfulness of Israel pun-
ished, 94,1-95,11; 102, n-
109, I; 118, I . ^ .

Universal Gentile empire, ilrBt,
114,11; 128.1

358

L I

Unlverarty at Jerusalem flea-

leated, 136, n-137, III
Ur of CliaMees, Abram'a

liojne, C6, I
Ui, land; meauing, 229, 1;

230,1

Valley of bones: see Bones
Vindication ot God's name by

restitution, 317, I
Vineyards planted by Jews In

I'iLlrjstine, 138,111; 110.1;

113, l~Ui. I
Virgin btrth of Messiah, Ee-

doemer, aiT, i

W

"Warfare" of Israel, begins,

110, III; 126, 11-129, I
(lui'iition of, 127, 11-131, I
cna of, 118, n-12<, 11
foretold, 128, II, III
Water [tower project in

Palestine, laD, III-13S, I
Week, symboUc, 216, li
Welzmann, Chaim, 130, 1;

132, I; 134, I; 151, IV
Whirlwind, Jehovaii speaks

out of, 295,1-303, 1
Wicked, Job not, 266, III:

271, I; 27G, I. II
Wisdom, aelinecl; how

auqulrod, 18S, II; 185, I
Witness, to -world, now due,

21)B, 11-297, 1; 301. 1-303, 1;

314, U

waya and means now pro-
vlded for, 302, 11-303, 1
Witnesses, Elihu pictures
God's .anointed, 3<2, 11:
i!86, TI-280, 1; 310, I
Intngrlty maintained by
God's, 312, II; 347, 1
Word of God; see Scriptures
World, defined; ends in Ifii.l

A.D., H7, I-14S, I; 206. U
World War, Jesus foretold,
143, I, II
marka end of world, 290, II

Young man, calls on Solomon
Isaacson, 13, 11-42, 1
EUhu was a, 242, II; 288, II
See Colporteur

Z

Zechariah, foretells Messiah's

betrayal, 215, 1
prophecy of Jewish "double"

fuirilted, 152, 1-154, 1
Zedekiah overthrown, 107. l-

III; 128, 1
Zlon, Jehovah's organization,

88, 1-89, n; 31S, H
Zionism, born and organized,

Itttt, 1-157, ni; 177, I-17S. I
noeda spirit of God, a "new

heart", 178, II-1B3, II
Zionist Congress, fourteenth,

Zophar, a fraud, 242, 1;
219, ni, rV; 276, 1
argues, 267, 11-269, II; 275, II

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